A SILVER Watchbell. The sound whereof is able (by the grace of God) to win the most profane worldling, and careless liver, if there be but the least spark of grace remaining in him, to become a true Christian indeed, that in the end he may obtain everlasting salvation. Whereunto is annexed, a Treatise of the holy Sacrament of the Lords Supper. 1. Cor. 11. Be ye followers of me, even as I am of Christ 1. Cor. 13. Though I speak with the tongues of men and Angels, and have not love, I am as sounding bra●●e or a tinkling Cymbal. Imprinted at London by T.C. for William Cotton, and are to be sold at his shop adjoining to Ludgate. 1605. TO ALL WEAK Christians that have a desire to be saved. IT is a necessary rule in policy (dearly beloved in our Lord and Saviour jesus Christ) that those cities should be guarded round, which are besieged round, and it was Cambices counsel too, that Citizens which would keep their Cities in safety, & flourishing esta●●, should ever be watchful, as if the enemies were approaching. As this is good policy for Cities or Garrison towns, so also Christ jesus in the Gospel, knowing that his Church should have many enemies, and foreseeing the danger that might come unto it by security, commendeth, & commandeth watchfulness to his Disciples & servants: for security hath ever greatly endamaged Gods church. Security made Bethel, Bethaven: the sweet valley, a valley of salt: Zion, a den for Foxes: & Jerusalem, Hieruschica: that is, a most homely & unpleasant place. And who seethe not, that the greater number of men at this day, are so lulled a sleep in the chair of security, by the love of the world, by the sinful delights of the flesh, and by the subtle suggestions of Satan, (which they suspect not) that they can as hardly be awaked, as Endymion from his endless sleep? In the one ear, Security sounding, It is not yet time: In the other ear, presumption singing, It will be time still. And thus with the Dolphin they swim in delights, when destruction is nearest: till at the last, Desperation, the handmaid of Security, playeth her part, showeth them the hourglass, and woefully telleth them the time is past. The consideration hereof moved me (Christian reader) according to my simple art and skill, to frame this book, as a Watchbell, to sound in the ears of all men, not one stroke alone, but twelve, in twelve several Chapters: which may serve as the wheels of a Watchbell, to enforce it to yield forth the more shrill sound, thereby to awake the most drowsy hearted sinners, from their security & careless living, to enter into a consideration how their case standeth with God, & finding themselves, by their forepast wicked life, not worthy of the least of God's mercies, they may reform their lives, and seek speedily to be reconciled unto Christ. And I do heartily wish that this labour of mine, may be unto all those, (which desire to be heirs of the everlasting kingdom of Christ,) so sweet a creation in soul, as were the 12. fountains of water in Elim, to the people of Israel: Num. 3.3. and that it may yield a healing plaster to every wounded soul, no less effectual, than the leaves of the tree of life, which bore 12. several fruits, to heal the nations. Apoc. 22. Read it therefote diligently, and with a single heart, and I doubt not but in the end thou wilt praise God both for the book and the Author, as some well disposed have done, who have confessed, that it was the first means under God, that wrought their conversion, and have been importunate suitors for reprinting of the same: wherein I have done my endeavour, and commend the success unto God, and to him I will evermore pray, that it may work the like effect in many, that the number of his Church may be daily increased, Amen. Errata. Page 9 lin. 8. For neither are governed with a certain violent motion, read neither are governed with reason and counsel, but are carried with etc. page. 44. lin. 11. for embraced, read numbered, page. 63. lin. 3, for from, read from. pa. 62. lin. 11. for if, read, it. pa. 106. lin. 24. for the, read he, page. 100 lin. 6. for hour, read Chapter. page, 173. lin. 12. for likewise, read, like wise men. A SILVER Watchbell. CHAP. I. Of the shortness, frailty, and miseries of man's life. THis present transitory life in the Scriptures is called a Pilgrimage, Gen. 47. Sirac. 40. Psal. 1. a Travail, and a Way, because it continually plieth to an end. For as they which are carried in Coaches, or sail in ships, do finish their voyage, though they sit still and sleep: even so every one of us albeit we be busied about other matters, and perceive not how the course of our life passeth away, being sometime at rest, sometime idle, and sometime in sport and dalliance, yet our life alway wasteth, and we in posting speed hasten toward our end. 2 The wayfaring man traveleth apace, and leaveth many things behind him. In his way he seethe stately Bowers and buildings, he beholdeth them awhile, he admireth them, and so passeth from them: Afterwards he seeth fields, meadow, flourishing pastures, and goodly vineyards: Upon these also he looketh a while, he wondereth at the sight, and so passeth by. Then he meeteth with fruitful Orchards, green Forests, sweet Rivers with silver streams, and behaveth himself as before. At the length he meeteth with deserts, hard ways, rough and unpleasant, foul, and overgrown with briars and thorns: here also he is enforced for a time to stay. He laboureth, sweateth, and is grieved: but when he hath gone a while, he overcometh these difficulties, and remembreth no more the former griefs. 3 Even so it fareth with us: One while we meet with pleasant & delightful things, another while with sorrowful and grievous crosses. But they all in a moment pass away. 4 In like manner, some one is cast into prison, the same is tormented, vexed and afflicted: he is now in the brambles, and troublesome place, but he shall quickly come forth again, and then he will forget all his misery. 5 Furthermore, in highways and foote-paths this commonly we see, that where one hath set his foot, there soon after another taketh his step, a third defaceth the print of his predecessors foot, and then another doth the like: neither is there any which long time holdeth his place. And is not man's life such? Ask (saith Basil) thy fields and possessions, how many names they have now changed. In former age they were said to be such a man's, than his, afterward another's. Now they are said to be this man's, and in short time to come, they shall be called I cannot tell whose possessions. And why so? Because man's life is a certain way, wherein one succeedeth and expelleth another. 6 Behold the seats of States and Potentates, of Emperors & Kings, how many in every age have aspired to these dignities? and when they have attained them, after long labours and travails, in short time they are compelled to give place to their successors, before they had well warmed their seat. Yesterday one reigned to day he is dead, and an other possesseth his throne: To morrow this man shall die, and another shall sit in his seat, none as yet, could therein sit fast. They all play this part as on a stage: they ascend, they sit, they salute, they descend, and suddenly they are gone. 7 Therefore dearly beloved, man's life is a way, and a seducing way to them which forget themselves that they are Pilgrims, and travelers, and do stand too much upon those things which are oceurrent in their journey with long delay. For the night will come, and it will come quickly, wherein no man can walk, and these men shall not come unto that heavenly Jerusalem, but shall be a pray for the wild beasts which walk in the night, and for the infernal wolves. For the which cause our Saviour Christ crieth in the Gospel, john, 12. Walk, walk while ye have the light, lest the darkness come upon you. 8 There is nothing that doth so evidently set before men's eyes the deceits of the world, and the vanity of things present, as doth the due and diligent consideration of the incertainty, shortness, frailty, and of other grievances, and calamities of man's life. For all human pride, and the whole glory and abundance of the world, (having man's life for a stay and foundation) can certainly no longer endure then the same life abideth. Witness the death of many thousands of late amongst us, and let our merciful deliverance never, O never be forgotten. So that riches, dignities, honours, Offices, and such like, which men here in earth have in great regard, do many times forsake a man, he being yet alive, and do never continue longer with him then unto the grave: For then when the foundation faileth, the whole building must needs fall. 9 These clay Tabernacles (as job calleth them) do fail daily. The Prophet David therefore compareth our life to the fat of Lambs, which wasteth away in the roasting: and to a new coat, which soon waxeth old, and is eaten with moths. Isai, to grass, and the flower of the field, which to day flourisheth, and to morrow is cut down and withered. job, to the burning of a candle, which in the end annoyeth, & then every man crieth, Put it out. What thing else is man's life but a bubble, up with the water, and down with wind? What then is to be thought of human pomp and glory, the which is more transitory and frail than life itself? 10 This consideration verily, Humbling themselves before the Lord in prayer. hath opened the eyes of many; and hath brought to pass in them, that they begin to wonder at the common blindness of men: the which effect, that it may work in us, let us call to mind a few things concerning the brevity and miseries of man's life. And to the end our meditation may have an order, and that we may keep the parts thereof in memory, it shall principally consist upon the words of holy job, written in the beginning of the fourteen Chapter of his Book, where he saith thus: Man that is borne of a woman is of short continuance and full of miseries. He shooteth forth as a flower, and is cut down: he vanisheth also as a shadow, and continueth not. 11 To the end we might want nothing in this description of human calamities, it seemeth that his purpose was to begin with the very matter itself, of the which man was made. For he saith not Vir, but Homo, that he might express the baseness of the matter, of the which this most proud creature was made. For he is called Homo, ab humo, because he was procreated and made of the earth. Neither was he made of the best of the earth, but of the slime of the earth, (as the scripture testifieth) being the most filthy and abject part of the earth. Among all bodies the most vile element: among all the elements the earth is the basest: among all the parts of the earth, none is more filthy and abject than the slime. Wherefore, man was made of that matter, than the which there is nothing more vile and base. 12 And whereas he saith, that he was born of a woman, he hath in few words comprehended many miseries of human condition. For first of all, our very fashioning and original is so impure and unclean, that it is not for chaste ears to hear, but to be passed over in silence, as a thing most filthy & horrible to be told. This one thing I say, man's conception is so foul, that our most merciful Lord, taking upon him all our sorrows and calamities, for our redemption, would in no wise bear this: & although he vouchsafed to take upon him our human nature, & to suffer many reproaches of his enemies; as, to be mocked, blasphemed, spit upon, bound, whipped, & in the end most shamefully crucified: yet he thought it unséeming his Majesty, to be conceived in the womb of the blessed Virgin Marie, after the same sinful manner that other men be. 13 Furthermore, after that man is once conceived, doth he not endure great calamities in his mother's womb, as it were in a filthy and unclean prison, where every moment he is in peril of his life? At the last, he is borne naked, weak, ignorant, destitute of all help and counsel, not able to go, to speak, nor to help himself, all that he can do, is to cry, and that is to set forth his miseries: for he is born to labour, a banished man from his Country, the enemy of God, in possibility to live a few days, and the same few days full of misery, devoid of all quietness and rest. 14 Behold then the very beginnings, from whence man hath his first original, who notwithstanding thinketh himself to be born to pride, who mingleth and confoundeth all things, who overturneth, troubleth, and subdueth kingdoms, he turmoileth the seas, and thinketh not the whole world sufficient for him. 15 job saith further, that man is of short continuance. Behold another calamity of man's body. The building is scarce finished, but it is ready to totter, and to fall, and sure it is ere long to fall. Man is scarce entered into the world, when as he is admonished to remember his departure out of the same again. The days of man (saith the Prophet David) are threescore years and ten, Psal. 90. and though some be so strong that they come to fourscore years, yet is their strength them but labour and sorrow, etc. Therefore the sum of our years, whereunto all do not attain, is theéescore years and ten; the stronger bodies sometimes continue till fourscore. From which years, first of all we do deduct those years which Infancy & childhood spendeth: for all that time we live not like men, neither are governed with a certain violent motion like unto bruit beasts, which are devoid of reason and understanding. If also we take away that time which passeth away when we fléep (for sleeping, we live not the life of beasts when they wake, much less of men) and that time will rather seem a living death, than a lively life. If, I say, we deduct all the time of childhood and sleep, that which remaineth will scarcely amount to forty years: And of these forty years, we have not one moment of time in such wise in our power, that we can assuredly say, that we shall not die therein. For whether we eat, drink, or sleep, whether we be in labour, or in rest, we are always in perils. Wherefore not without cause our Saviour crieth so often in the Gospel: Watch, Mar. 13. because ye know not the day, nor the hour. The which is as much, as if he had more plainly said, Because ye know not that hour, watch every hour: and because ye know not that day, watch every day: & because ye know not the month, and the year, watch therefore every month and year. 16 And to make this matter more plain by a similitude: If thou shouldst be requested to a feast, and being set at the table, seest before thee many and sundry sorts of meat, a friend of thine secretly admonisheth thee, that among so many dainty dishes, there is one poisoned, what in this case wouldst thou do? which of them darest thou touch, or taste of? wouldst not thou suspect them all? I think though thou were extremely hungry, thou wouldst refrain from all, for fear of that one where the poison is. It is made manifest unto thee already, that in one of thy forty years, thy death lieth hidden from thee, and thou art utterly ignorant which that year shall be: how then can it be but that thou must suspect them all, and fear them all? O that we understood the shortness of our life, how great profit and commodity should we then receive by the meditation thereof. 17 The Peacock, a glorious fowl, when he beheld that comely fan and circle which he maketh of the beautiful feathers of his tail, he rejoiceth, he jetteth, and beholdeth every part thereof: but when he looketh on his feet, which he perceiveth to be black, and foul, he by and by with great misliking vaileth his top gallant, and seemeth to sorrow. In like manner, a great many know by experience, that when they see themselves to abound in riches and honours, they glory, and are deeply conceited of themselves, they praise their fortune, and admire themselves, they make plots, and appoint much for themselves to perform in many years to come: this year, say they, we will bear this office, and the next year that: afterward we shall have the rule of such a Province: then we will build a palace in such a City, whereunto we will adjoin such gardens of pleasure, and such vineyards: and thus they make a very large reckoning aforehand, who if they did but once behold their feet, if they did but think upon the shortness of their life, so transitory and inconstant, how soon would they let fall their proud feathers, forsake their arrogancy, and change their purposes, their minds, their lives, and their manners. 18 And this brevity and inconstancy of life is appointed us before we be borne. For man is scarce conceived, when as he is condemned to death: and when he cometh out of the womb, he cometh out of a prison, not to be free, but to undergo the cross. And we all do tend and hasten, as it were, to death: some at one mile's end, some at two, and some at three, and other some when they have gone further. And thus it cometh to pass, that some are taken out of this life sooner, and some tarry longer. Since then the case standeth thus, who can sufficiently wonder at our madness? for we are going, as it were, to the gibbet, and we dance, we laugh, and rejoice in the way, as if we were secure from all manner of evils. But we are in this error, because we know not the shortness of our life. 19 Here then we see two wonderful and monstrous things: one is, that man being scarcely borne, dieth, when as notwithstanstanding, he hath a form & show of immortality: other things how long they retain their form, so long they remain: A house falleth not all the time that his form and fashion lasteth: The bruit beast dieth not, except first he forego his life, which is his form. But man hath a form which never is dissolved, namely, a mind endued with reason, and yet he liveth a very short time. 20 But yet there is another thing to be seen far more monstrous in this creature, that whereas he is endued with reason and counsel, and knoweth that his life is like unto a shadow, to a dream, to a tale that is told, to a watch in the night, to smoke, to chaff which the wind scattereth, to a water bubble, and such like fading things: and that the life to come shall never have end, and yet nevertheless setteth his whole mind most carefully upon this present life, which is to day, and to morrow is not: but of the life which is everlasting, he doth not so much as think. If this be not a monster, I know not what may be called monstrous. 21 Thus having seen the shortness and mutability of man's life, let us now also see the misery thereof. Man (saith holy job) being borne of a woman, is of short continuance, and full of miseries. Every word hath a great emphasis: He is full of misery, even from the sole of the foot to the crown of the head; not only the body, but the mind also, so long as it is captived in the prison of the body. Thus no place is left empty and free from miseries. 22 Man's miseries are many and great, there is no member, no sense, no one faculty in man, so long as he is here upon earth, which suffereth not his hell. Nay, all the elements, all living creatures, all the devils, yea, the angels, & God himself also, bend themselves against man for sin. To begin with the sense of seeing, with how many kind of fevers, impostumes, ulcers, sores, and other diseases is it afflicted? The volumes of Physicians are full of diseases, and remedies for the same: and yet for all this, there are daily new diseases, and new remdeys found out for them: & among the remedies themselves, it were to be wished that there were one to be found, that were not more vehement to vex the sick, than the disease itself. Long fasting and extreme hunger, is a bitter medicine, the cutting of veins, the incision of wounds & sores, the cutting off of members, the searing of flesh and sinews, the pulling out of teeth, are remedies for griefs & diseases, but yet such, that many had rather choose to die, then to use these and such like remedies. Furthermore, immoderate heat, exceeding cold, one while too much drought, another while excess of moisture, doth offend and hurt the very sense of feeling. 23 The sense of tasting is most of all troubled with hunger and thirst: and many times medicines and meats that are bitter, sharp, salt, and unsavoury, do distemper it. 24 The sense of smelling is compelled to endure and suffer many times all manner of stinks, all vapours and fogs, and things of bad sent. 25 As touching the sense of hearing, what ill tidings, how many cursed speakings, and injuries doth it hear, which like sharp swords do pierce the heart? 26 The sense of seeing, how many things doth it behold which it would not, and how many things doth it not see, which it desireth? 27 As for thought, how many horrible and fearful things doth it imagine and feign? 28 What shall we say of understanding? to what an innumerable sort of errors is it subject? so as it seemeth to be like unto a little child, to whom a tedious and very hard knot to be dissolved, is delivered, & he contendeth what he can to undo it, and when the knot beginneth in one part to be opened, he showeth it and rejoiceth, and seeth not that the knot in the other part is more fast shut: So in like manner, God hath made this generality of all things, and hath set the same before man's mind to be considered, & saith, seek and search out the reasons and the causes of all these things, if thou canst: when as indeed the truth of the thing is more secret and profound, then man's understanding, being placed in the prison of the body, can reach unto. This is the cause that the philosophers and worldly wise men, have fallen into so many and sundry sects, and dissensions about all things, even of least moment. And they do so contend among themselves, until falsehood having put on the habit and vizor of truth, deceiveth them all. Hereunto accordeth the saying of the Preacher, chap. 3, God hath set the world in their heart. Eccles. c. 3. v. 11. Or, God hath given them the world to dispute of, yet cannot man find out the work that God hath wrought from the beginning, even to the end. Be not curious therefore saith Syrach, chap. 3. ver. 24. in superfluous things, for many things are showed unto thee above the capacity of men. And yet we see, that the most ignorant do many times soon offend herein, rushing into those matters whereof they have no knowledge, and nothing belonging unto them. They will build Tabernacles with Peter, and lay platforms for the Church, whereof they have no skill. Every common person will be an Agryppa over Paul, and every woman a Bernice, and every mean person make a shop a Consistory to control a State, forgetting the Proverb, Ne suitor ultra crepidam: The shoemaker is not to exceed his pantofle. 29 But a greater misery as yet holdeth our active and practising understanding. For how many means, how many reasons and ways doth it devise to climb up higher, and to grow in the opinion and estimation of men. For the which cause the Prophet David in his Psalms saith, that our whole life is like a copwebbe: For as the Spider is occupied all his life time in weaving of copwebbes, and draweth out of his own bowels those threads, wherewith he knitteth his nets to catch flies: and oftentimes it cometh to pass, that when the Spider suspecteth no ill, a servant that goeth about to make clean the house, swéepeth down both the cobweb, and the Spider, and throweth them together into the fire: Even so, the greatest part of men consume their whole time, spend all their wit and strength, and labour most painfully to have their nets in a readiness, with the which they may catch the flies of honours and of riches. And when they glory in the multitude of the flies which they have taken, and promise unto themselves rest in time to com● behold, death (God's handmaid) is present with the broom of divers sicknesses & griefs, and swéepeth these men away to hell fire, they being fast asleep in the chair of security: and so the work, together with the workmaster, in a moment of time do perish. 30 Neither is the man of meanest capacity, and of least understanding, free from miseries. Who can number the suspicions, the hatreds, the jealousies, the envies, the fears, the desires, the vain hopes, the griefs and anguishes of man's mind? If he do evil, he feareth the judges, banishment, whipping, reproaches and torments: If he do well, he feareth evil tongues. Who is able to express with what miserable desire all men are inflamed, in so much that no man living is contented with his estate: but we are all like unto sick men, which turmoil and toss, first from one side of the bed, and then to the other, and yet never find rest? 31 After these things, behold and consider all ages. How weak is infancy? how ignorant is childhood? how light and inconstant is adolescency? how rash and confident be young men? how grievous and irksome 〈◊〉 old age? What is a young boy but as a bruit beast, having the form and shape of a man? what is a flourishing younker, but as an untamed horse? what is an old man, but the receptacle of all maladies and sicknesses? And in all these ages, with how great a heap of miseries and necessities are we overwhelmed? We must daily eat, drink, and sleep, we are daily compelled to serve many other necessities: and (which is much more miserable and unhappy) we must of necessity purchase unto ourselves these occupations, with infinite labours and sweatings. 32 Now who is not astonished, if he consider how all the creatures which compass us round about, do bend their whole force, and fight against mankind: as if the things which have been already repeated, were not sufficient to fill the bosom of man's heart with miseries? That same most clear brightness which we call the Sun, which is as a certain general father to all living things, doth sometimes so scorch with his beams, that all things are parched & burnt up with the heat thereof: at another time he taketh his course so far from us, that all things die with cold. 32 The earth also, which is the mother of us all, how many men doth she swallow up with her downfalles, gulfs, and quake? 33 And what do the seas? how many do they devour? Verily they have so many rocks, so many flats & sands, so many sirts, so many Charibdes, and so many perilous places, that it is a most hard thing of all other, to escape the danger of shipwreck: and they which are most safe in the ship, have but the thickness of a plank between them and death. 34 What shall we say of our air? Is it not many times corrupted? and doth it not engender and gather clouds, thick mists, pestilences and sicknesses? 35 As for the bruit beasts, they yield no reverence to man their Prince, and not only the Lions, Bears, Tigers, Dragons, and other greater wild beasts, but the very flies also, gnats, fleas, and other of the most small sort of living creatures, do wonderfully and very vehemently trouble, vex, afflict and disquiet man. 36 It were to be wished that we had no worse enemies than the bruit beasts, and that we had no cause to stand in fear of men themselves: But these also are full of frauds, deceits, injuries, evil practices, then the which what can be more intolerable? And what meaneth so much armour, pikes, bows, bills, swords & guns, with divers other instruments of man's malice, do not these destroy and consume more men, then do sicknesses, and diseases? Histories report, that by one only, julius Caesar, which is said to have been a most courteous and gentle Emperor, there were slain in several battles, eleven hundred thousand men. And if a man of mildness and meek spirit did this, what shall we look for at the hands of most cruel men? Neither lands, nor seas, nor desert places, nor private houses, nor open streets, are safe from ambushments, conspiracies, hatreds, emulations, thieves and pirates. Are there not vexations innumerable, persecutions infinite, spoiling of fields, sacking of cities, praying upon men's goods, firing of houses, imprisonments, captivities, gally-slaveries, renegations of Christianity by torments enforced, beside death itself, which men daily suffer at the hands of men? And this is that civil and sociable creature, which is called human, which is borne without claws and horns, in token of peace and love which he ought to embrace. Moreover, not only enemies, but also friends, and the maintainers of peace and justice, are fierce & cruel against men. O man, the very storehouse of calamities, and yet thou canst not be humbled, but art proud still. 37 Neither have we only those foresaid corporal enemies which we may see and shun: but which is more perilous, we have also ghostly enemies, which see us, and we not them. For the devils, which are most crafty, cruel, & most mighty in number, and strength, do nothing, practise nothing, and think upon nothing else, then how they may tempt, deceive, hurt, and cast men down headlong into hell fire. 38 The holy and blessed Angels also, do many times fight against sinful men. For who burned Sodom and Gomorrah, with the inhabitants thereof, with fire and brimstone? The Angels. Who slew the fourscore and five thousand men in the host of Senacharib? The Angels. Who afflicted the Egyptians with all those plagues mentioned in Exodus? The Angels. Who assisted joshua against the Canaanites and jebusites? God's Angels. 39 Not only the Angels, but God himself also, sometime showing himself towards man as towards an enemy: which caused holy job to say, Why dost thou hide away thy face, and takest me for thy enemy? what meaneth this O lord God? Thou also which wast wont to be my father and keeper, hast now bidden battle against me. 40 Moreover and beside all these things, there is yet a civil and internal war, which man hath within his own bowels continually. For what man is he which doth not feel the strive & contentious of his affection, will, sense, and reason? Insomuch that man himself doth afflict himself, and understandeth it not, & is a greater enemy to himself then any other can be. For who doth greater harm to thee, than thou dost to thyself? who more than thyself letteth thee, and turneth thee away from thy felicity? 41 Who then seethe not how truly it is said, Man that is borne of a woman is of short continuance, and full of miseries? who seeth not that man is set in the very centre of the sphere, that miseries may fall upon him from every part; and as the white in a butt, that the arrows & darts of all miseries may be directed unto him? 42 But let us see what followeth, He shooteth forth as a flower, and is cut down. Whereby he teacheth, that man's life is frail and transitory. A flower v rily is a comely and beautiful thing: and yet for all that, it is nothing, because there is nothing found more fading and vanishing: Even so man, during the time of his childhood and flourishing youth, he seemeth to be of a wonderful comeliness: but this beauty is of small price, because it is more brittle than the glass: for that man carrieth always the cause of death in his veins and bowels. 43 Man's fading away is such and so sudden oftentimes, that there can be no reason given of his death: for many have gone to bed well in the evening, that in the morning are found dead in their beds: and many very suddenly have dropped down in the highways and streets, as they have walked about their affairs. And this is no wonder, if we consider the substance of man's body, which being a building compact of green clay, is easily overthrown with a small puff of wind. 44 And how, I pray you, cometh it to pass, that clocks are so easily stopped from their course? is it not because they are made by art and skill, with so many wheels, that if one be staid, all the rest are letted? If this befall clocks that have wheels of Iron and steel, how much more easily may it come to pass in the human clock of life: the wheels and engines whereof, are not of Iron, but of clay. Therefore let us not wonder at the frailty of man's body, but at the foolishness of man's mind, which upon so frail a foundation is wont to erect and build such lofty Towers. 45 Furthermore, there is another misery which is signified unto us by the comparison of a flower, namely, the deceitfulness of man's life, the which indeed is the greatest misery: For as feigned virtue is double iniquity, so counterfeit felicity is a twofold misery and calamity. If this present life would show itself to be such as it is indeed, the misery thereof should not greatly hurt us: But it doth now greatly damnify us, because it it is false and deceitful: & being foul, it maketh a very fair and glorious show: being ever mutable, it will seem to be stable & constant: being most short, it beareth us in hand that it is continual, that men being deceived, they may believe that they shall have time to fulfil all their lusts, and yet time and space enough to repent them. 46 Holy job concludeth his sentence thus: He vanisheth also as a shadow, and never continueth in one stay. To make this more plain, behold and consider the ages of man, and thou shalt evidently perceive the alterations of human life. Childhood is weak, as well in mind as in body: Flourishing youth is weak in mind but strong in body: Ripe and manly age, is strong both in mind and in body: Old age strong in mind and weak in body: Crooked old age, is in this twice a child, weak both in mind and body: Therefore he fleeth as it were a shadow, and never continueth in one stay. 47 Beside this, he is now wise, now foolish: now merry, now sad: now in health, now sick: now strong, now weak: now rich, now poor: now he loveth, anon he hateth: now he hopeth, by and by he feareth: one while he laugheth, another while he weepeth: now he will, anon he will not. To conclude, the Moon, nor any other thing that is mutable, showeth not so many changes unto us, as do the daily & almost sudden alterations of men. And yet for all this, they live as men in a frenzy, which know not their miseries. And although they cannot repose their hope and assurance in the present things of this life, yet they do not transfer and remove the thoughts of their mind, their counsels, their works and endeudurs, unto the happiness to come. And if it were possible, they would make the place of their exile and banishment, their Country and inheritance. But in vain they desire this, for death cometh and playeth the last Pageant, shutting and finishing the life of all calamities. CHAP. II. Concerning Death, and the meditation thereof. THe errors of all men, for the most part, take their original from hence, that they forget the end of their life, which they ought to have alway before their eyes. For here-hence cometh Pride, Ambition, too much carefulness for the body: hereof also come these Towers, which we build upon the sand. For if we did consider what we should be after a few days, our manner of living would be, parrduenture, more humble and temperate. For who would have a high look and proud stomach, if he would with the eyes of his mind behold what manner of one shortly after he shall be in his grave? Who would then worship his belly for a God, when he weigheth with himself that the same must in a short time be worms meat? Who would be so in love with money, that he would run like a mad man by sea & land, & as it were through water and fire, if he understood that he must leave all behind him saving his winding sheet? If this were thought upon, all our errors would soon be corrected. 2 The word of God telleth us in many places of this vanity, to the end we might the more earnestly seek a better course and more happy life. The Prophet desireth of God, Psal. 90. that he may learn to number his ●aies, to the end he may apply his heart unto wisdom. For unless we think upon death, we cannot apply and fashion ourselves to a godly life. Yea we find daily in ourselves, by experience, that the forgetfulness of death, makes us apply our hearts to folly, and all kind of vanity. The holy men of old time, were wont in such wise to keep an account of their days, that above all things they might apply their hearts to wisdom. Of all Arithmetical Rules this is the hardest, to number our days. Men can number their herds, and droves of oxen, and of sheep: they can account the revenues of their manners & farms: they can with a little pains number and tell their coin: and yet they are persuaded that their days are infinite and innumerable, and therefore do never begin to number them. Who saith not upon the view of another, surely yonder man looketh by his countenance as if he would not live long? or, yonder woman is old, her days cannot be many. Thus we can number other men's days and years, and utterly forget our own. Therefore this is the true wisdom of mortal men, to number their own days: and like skilful Geometricians, to measure all their actions, all their studies, all their cares, all their thoughts, all their desires, and all their counsels, by their departure out of this life, as by the end whereto they are referred, as it were by a certain rule, and thereunto to direct all things: and so to finish the course of our life which God hath given unto us, that at the last we may come to the happy haven of rest. 3 The case standing thus: we cannot, nor ought not to doubt, but that the devil a most cruel enemy of mankind, laboureth all that he can, to take away from us, the most wholesome remembrance of death, which by most evident demonstrations setteth before our eyes, the brevity of our life, the misery of our flesh, the deceits of the world, the vanity of things present, and whereunto all human beauty, and the universal glory of the world, shall come at the last. For otherwise, how could it be, that we should at any time forget a thing so fearful, & which by no manner of means we can shun and avoid. 4 If a light suspicion of some loss, either of our goods, or of honour, doth prevail so greatly with us, that many times it taketh from us our sleep, what might the meditation of most assured death do, which is more terrible than all other terrors beside? 5 Wherefore, as they which in open games of activity, as of shooting, and wrestling, and such like, do long before the day come, think upon the same, and do exercise their hand & bow, spending and consuming many arrows at the mark, that in the day of trial ●or the best game, they may shoot nearest the mark: and as Fencers which are to play their prizes of trial, do daily try their strength, and exercise their weapons, bending their whole mind how they may best foil their enemies, that when the day cometh they may have honour and triumph: Even so ought we to do, for whom a greater reward without all comparison is set, if we die well: and if otherwise it come to pass, we shall be punished with unspeakable shame and reproach. 6 And this our meditation of death, shall be handled in no other order, than the same which our death and departure from this life bringeth with it. For as they which are to run a race, do oftentimes lead their horses up and down the running place, that they may see & be acquainted with all the stones, uneven places, and other impediments in the same: that when the day cometh, they may finish the race without stay or stop: Even so we, which whether we will or no, must measure and place the race of death, shall do very well, if now in our mind and memory we frame this race, and do diligently consider all those things which are in the same: especially, seeing the way is most obscure, and full of sundry impediments, and is so perilous, that there are very few which finish the same happily. They which slip and stumble in it, shall never more find any hope of salvation. 7 Therefore, that we may begin there where this most bloody battle hath his original, we ought diligently to consider the same: namely, that then death doth especially come, when men do least think of it. Hereupon the Apostle Paul salth, The day of the Lord shall come as a thief in the night. And in the apocalypse, Behold I come as a thief. And thieves have this property, that they break up houses to steal, when men are most fast asleep, and when they least suspect any such thing. 8 Hereupon also the Prophet Amos hath these words, In that day will I cause the sun to go down at noon, Amos. 8. and I will darken the earth in the clear day. That is to say, when men think it to be the high noon of their age; when they think that they have yet many years to live; when their mind is occupied about their gain, about their affairs, about their honours, buildings, marriages and pleasures: when they say unto their soul, Soul, thou hast much goods laid up in store for thee for many years, eat, drink, rest, and be merry: than it shall suddenly be said unto them, Behold death is at the door, thou fool, this night shall thy life be taken away from thee; Eccl. 41. and whose are then those things which thou hast gotten? 9 Then death unlooked for, frustrateth all our counsels, cutting off the webs of our devices, and with on struck she casteth down and layeth flat on the ground, all those Towers builded in the air: and than what a wound doth the heart of the sinner receive, which loveth this present life, when the Physician saith unto him, Thou must from henceforth think no more of life, but of death? 10 Here first of all, all those things which he loved in time past, offer themselves unto him, from the which he shallbe pulled away, and separated by death, whether he will or no. The body shall die once, but the heart shall die so often as the things be in number which he loved. Then in very deed shall the most clear light be turned into darkness, because those things which were aforetime occasions of great joy, shall be now horrible vexations and torments. It is a most sweet and pleasant thing to them which live, to see their loving and faithful friends, to remember their honours, to think upon the pleasures past and to come: But all these things in the time of death, shallbe as swords, as torments, and most bitter potions. 11 But if it be so hard a matter to be pulled away from those things which do not so nearly touch man, how bitter, I pray you, will the separation be of the body from the life and soul? For such two loving familiars, which have always lived sweetly together, even from the mother's womb, cannot be separated without great grief. If the Ox do commonly low & mourn, when his yoke-fellow which was wont to draw with him is taken away, how will every one of us mourn when the mind shall be separated from the body? Then will the body and the mind with tears repeat again and again, dost thou thus separate bitter death? O death, dost thou thus separate? 12 And when the cogitation of so sharp a separation is deeply settled in our mind, than griefs follow griefs, and sorrow cometh upon sorrow: for than it cometh presently into the mind, what a miserable condition the body and soul shallbe in after the separation. And first of all, when a man beginneth to recount with himself, that his body after a few hours, shall be buried in a grave, or dark tomb, he cannot cease from wondering at so abject and miserable a condition. What? the body that now liveth, which seethe, which heareth, speaketh, shall it be made (after one hour, in a moment) blind, deaf, dumb, without sense, without spirit, without life? Shall I have then in stead of a large palace, a base sepulchre? in stead of a soft bed, the hard ground? for delights, rottenness? for sweet smells, stinks? and in stead of servants and familiar friends, worms? And thus this cogitation of the grave will very sore trouble and terrifle a man in these extremities. 13 But yet notwithstanding, every man feareth much more when he beginneth to consider what condition remaineth for the soul. For when he beholdeth that eternity, and that new Region, unknown to all men living, which he then alone and naked is to enter: and again, when he understandeth, that there is to be found in the same, both everlasting glory, and perpetual pain and misery, and knoweth not of which he shall take his part: it cannot be told, with how great fear, with what carefulness, and with what exceeding sorrow he shallbe tormented. When he perceiveth plainly that after two hours he shaibe either in eternal joys, or in everlasting pains: Is not this a cross far surpassing all other crosses? 14 This incertainty therefore of bliss, or of a cursed estate, which after two hours the sinner expecteth that remembreth his sins, & feareth the just judgement of God, without hope of remission or faith in Christ) bringeth a hell in mind not to be expressed. For by how much the kingdom which he desireth is of largeness, and by how much the fiery furnace which he feareth is terrible, by so much greater shall this perturbation be. For from the one, Angels shall come, to carry the faithful up into heaven: and from the other, devils shall come, to carry the wicked and infidels into hell fire. 15 But there is yet a far greater perturbation than this: namely, that he shall call to mind the account which he is to make to God, of all his words, deeds, and thoughts. For of itself it is a horrible thing to enter into judgement with God: the which horror will wonderfully vex and disquiet the devils themselves. For as, so long as we live they set forth unto us the mercy of God, and do also commend the same, and do strive all that they can, to keep us from meditating of his justice and judgements: Even so now on the contrary part, they extenuate and make his mercy insufficient, and do set before our eyes the greatness and severity of the Lords justice. 16 Then the sinner will begin to tremble, and to fall into desperation, and will begin to reason thus with himself: If God for the sins of others spared not his only son, will he spare me which am guilty of so many sins? If this be done in the green tree, what shall befall that which is fear and dry? If the Prophets, if the Apostles, if the Martyrs, after they lived godly so many years, entered not into the kingdom of heaven without tribulations, what other place can be left for me, but that of hell fire, which know no good that I have done? 17 If the Scripture be true which saith, He will render to every man according to his works, I which have done so great wickednesses, what should I look for but eternal torments? If the Apostle lie not (as indeed he doth not) when he saith, That which a man soweth, that shall he reap, Gal. 6. what shall he reap but eternal death, which hath made so cursed sowing? If no polluted thing shall enter into the kingdom of God, how shall I which am altogether filthy and unclean, have hope to make so happy and blessed an entrance? 18 Then therefore all his sins, which he committed with so great facility when he lived, shall violently invade the sinful man like an host of his enemies. Then the fear of punishment will open the eyes, which sleeping security in sin, before had shut. Then ambition, pride, thefts, murders, adulteries, fornications, gluttonies, drunkenness, lying, perjury, idle words, unclean thoughts, and negligent slackness in all good works, will come to remembrance. O how heavy & grievous will they then seem to be, which now seem so light, and are done with so much sweetness and pleasure? And how greatly will they then torment the mind of the Sinner? 19 For who is able to express that last agony, wherein the soul fighteth with sore and painful sickness, with the temptations of devils, with fear of the judgement to come, and all this at one instant? Then cometh that same last perturbation, the failing of all the senses, as the forerunner of death approaching, which vehemently terrifieth: at what time the breast swelleth, the speech groweth hoarse, faint, and hollow, the eyes sink, the nose beginneth to be sharp, the countenance waxeth pale, the feet die, and the Arteries send forth a cold sweat. 20 These things which appear outwardly are grievous and full of horror: but they are without all comparison, more grievous and horrible which are felt inwardly. For if they (as Saint Hierome writeth of blessed Hilarion) which have many years served God, do fear at the time of their departure, what shall they do which many years have served the devil, and their execrable wickednesses, and which have provoked God unto wrath? Whither shall they go? whose help shall they crave? what counsel shall they take? If they look upward, they shall see the drawn sword of God's justice? if downward, they shall see a great gulf gaping, and hell fire: if the time past, they shall see all things vanished away like a shadow: if the time to come, they shall behold the eternity of worlds, which shall last without end. 21 But how I pray you shall they be able to resist and abide the assaults of the Devils, who will then bestir them with all their might and main? What shall sinful men do which are left in this state? Return they cannot, and longer to abide in this state, will not be permitted them. 22 O that we might understand and know what manner of battle this is, and what manner of burden is to be borne in this hour: we would then verily be other manner of persons then heretofore we have been. All these things Faith teacheth, Nature proclaimeth, Experience testifieth, and it is evident to every one of us, that we shall come unto that state, wherein we will desire with all our heart, that we had bridled ourselves from all wickedness, that we had exercised all the works of virtue, that we had lived in all holiness, and not spent our time in vain. Let us not imitate foolish men, which look upon present things only: let us wisely provide for things to come, & so by the grace of God we shall bring to pass, that the same hour which to others is the beginning of sorrows, to us shall be the beginning of joy and felicity. 23 Thus far we have showed what may befall a man at the point of death, until the moment of his departure: now let us see how the body is bestowed after the horrible separation of the life from the same. The soul therefore being dissolved, there lieth upon the ground, not a human body, but a dead carcase, without life, without sense, without strength, and so fearful to look upon, that the sight thereof may hardly be endured. To be short, it is little better (as touching the substance) than the body of a horse, or a dog, which lieth dead in the fields, & all that pass by stop their noses, and make hast away, that they be not annoyed with the sight and stink thereof. Such is man's body now become, yea though it be the body of a monarch, emperor, or king. Where is now that Majesty, that Excellency, that authority which it had aforetime, when men trembled to behold it, and might not come in presence thereof without all reverence and obeisance? where are all those things become? were they a dream, or a shadow? 24 After these things the funeral is prepared, the which is all that men can carry with them, of all their riches and kingdoms: and this also they should not have, if in their life time they did not appoint it for their dignity and honour. Psal 49. For the Prophet David saith truly, Be not thou afraid though one be made rich, or if the glory of his house be increased: for he shall carry nothing away with him when he dieth, neither shall his pomp follow him. 25 Here now a pit is digged, seven or eight foot long, as if it should serve for Alexander the great, whom the world could not contain: and therein the dead carcase is contented to dwell alone continually, the which so soon as it is come, the worms do welcome, and the bones of other dead men are constrained to give place. 26 In this house of perpetual oblivion & silence, the carcase being wound in a sheet, and bound hand and foot, is shut up, though it need not to have so great labour bestowed upon it: for it would not run away out of that prison, though the hands and feet were lose. 27 And now, if we do but consider a little of the Tombs and Sepulchres of Princes, and Noblemen, whose glory and majesty we have seen when they lived here in earth, and do behold the horrible forms and shapes which they now have, shall we not cry out as men amazed, Is this that glory? is this that highness and excellency? whither now are the degrees of their waiting servants gone? where are their ornaments and ieweis? where is their pomp, their delicacy and niceness? All these things are vanished away like the smoke, and there is now nothing left but dust, horror and stink. 28 But now leaving the body in the grave, let us consider how the soul entereth into the new world. Therefore so soon as the soul of the sinner is dissolved from the flesh, it beginneth to pass through a Region unknown, where there are new Inhabitants, and a new manner of living. What then shall the miserable & sinful Pilgrim do, when he shall see himself alone in such an unknown Region full of horror? How and by what means shall he defend himself from those most fierce thieves, and horrible monsters, which in those vast deserts do assail passengers? This verily is a fearefuli journey. 29 And yet the judgement is much more fearful, which in that place is exercised. Who is able to express the uprightness of the judge, the severity of the judgement, the diligence of inquisition, and the multitude of witnesses? 30 In this judgement tears will not prevail; prayers will not be heard; promises will not be admitted; repentance will be too late; and as for riches, honourable titles, sceptres, and diadems, these will profit much less. And the Inquisition shall be so curious & diligent, that not one light thought, nor one idle word (not repent of in the life passed) shall be forgotten. For truth itself hath said, not in jest, but in earnest, Of every idle word which men have spoken, they shall give an account in the day of judgement. 31 O how many which now sin with great delight, yea even with greediness, as if we served a God of wood, or of stone, which seethe nothing, or can do nothing, will be then astonished, ashamed, and silent. Then shall the days of thy mirth be ended, & thou shalt be overwhelmed with everlasting darkness, and in stead of thy pleasures, thou shalt have everlasting torments. When jeremy had embraced all the calamities and sins of the jews, at the last he imputed all to this; She remembered not her end: Lam. 1.9. So if I may judge why natural men care for nothing but their pomp, why great men care for nothing but their honour and dignity, why covetous persons care for nothing but their golden gain, why voluptuous Epicures care for nothing but their pleasure, why the pastor careth not for his flock, nor the people for their pastor: I may say with jeremy, they remembered not their end. When Solomon had spoken of all the vanities of men, at last he opposeth this memorandome as a counterpoise against them all; Remember that for all these things thou shalt come to judgement: as if he should have said, men would never speak as they speak, think as they think, nor do as they do, if they were persuaded, that these thoughts, words, and deeds, should come to judgement. What if we had died in the days if our ignorance, like judas that hanged himself before he could see the passion, resurrection, or ascension of Christ jesus? we should have numbered our days and our sins too: but alas how many days have we spent, and yet never thought why any day was given us? but as the old year went, and a new come, so we thought that a new would follow that: and so we think that an other will follow this: and God knoweth how soon we shall be deceived, for so they thought too, that are now in their graves. O dear brethren, this is not to number our days, but to provoke God to shorten our days; I that writ this, thou that readest this, & all you that hear this, which of us have not lived twenty years, yea and some thirty or forty, and happily some many more; and yet we have never applied our hearts aright unto wisdom. O if we had learned but every year one virtue since we were borne, we might by this time have been like saints among men; whereas if God at this present time should call us to judgement, it would appear that we had applied our hearts, our minds, our hands, and feet, or tongues: yea & our whole bodies to riches & pleasures, to lying and deceiving, to swearing, and forswearing, yea and to all kind of sin and wickedness, but to true virtue and wisdom, we have not applied our hearts. God of his merry give us grace to see our former sins, truly to repent us of them, and to amend our lives hereafter, that we may live with him for ever. Surely if man could persuade himself that this were his last day, as it may be if God so please, he would not defer his repentance until to morrow. If he could think that this is his last meat that ever he shall eat, he would not surfeit: if he could believe that the words which he doth speak to day, should be the last words that ever he should speak, he would not offend with his tongue in lying, swearing, and blaspheming: if he could be persuaded that this were the last lesson, the last admonition, or the last sermon that ever God would afford him to call him to repentance, he would read it, or hear it, with more diligence than ever he hath done before. O I beseech you remember yourselves while it is to day, lest you repent yourselves when it is too late: of all we that be here, which of us can assure ourselves of life till to morrow? or what if we should live three, four, or five years, or what if twenty years, who would not live like a christian twenty years, to live in heaven with Christ eternally? we can be content to serve seven years prentice, with great labour and toil, to be instructed in some trade that we may live the more easily the rest of our days, and we must labour notwithstanding afterwards: and can we not be content to labour in the things of God a little while, that we may rest from our labours ever after. Christ said to his disciples when he found them sleeping, could ye not watch one hour? so I say unto you, and to myself, can we not pray, can we not fast? can we not suffer a little while? he which is tired, can travail a little further, one step more to save his life: and therefore God would not have men know when they shall die, because they should make ready at all times, having no more certainty of one hour then an other. 32 Seeing therefore the case standeth thus, let us look to ourselves, and let us take counsel of him, which would be an Advocate before he be a judge: For no man knoweth so well what is necessary for us against that day, as he that shallbe the judge of our cause. He therefore crieth thus unto us. john. 12. Mar. 13. Luke. 12. Walk while ye have the light, lest the darkness come upon you. Take heed, watch and pray, for ye know not when the time is. Be ye like men waiting the coming of their Lord; etc. 33 They that thus watch and wait, are sure to make a most joyful departure from this life, and to be received into the lords joy, of the which happy dissolution the scriptures thus record: I am now ready to be offered, and the time of my departure, or dissolving, is at hand. I have fought a good fight, and have finished my course: I have kept the faith: Henceforth there is laid up for me the Crown of righteousness, etc. 2. Tim. 4.6. As the Hart brayeth for the Rivers of water, so panteth my soul after thee, O God. My soul thirsteth for God, even for the living God▪ when shall I come and appear before the presence of God? Psalm 41.1. The righteous shall live for ever: their reward also is with the Lord, and the most high hath care of them. Therefore shall they receive a glorious kingdom, and a beautiful crown of the Lords hand: For with his right hand shall he cover them, and with his arm shall he defend them. Wisdom, Chap. 5.15. Bring my soul out of prison, that I may praise thy name, Psal. 142.7. I desire to be loosed, and to be with Christ, which is best of all, Philip 1.23. Read also the fifth Chapter of the second Epistle to the Corinthians, the first and second verses. And let these things be oftentimes thy meditation and standing, that so despising the things of this transitory life, and pacing thy steps in the pathway to felicity, thou mayest at the last, obtain the reward which our Saviour Christ hath promised, Come ye blessed of my Father, etc. Which Lord for thy mercy sake grant us, Amen. CHAP. III. Concerning the general day of Doom. FOrsomuch as the fear of the Lord is the beginning of wisdom, and all for the most part are restrained from sin and wickedness, by the fear of punishment & pains, and are brought to a good mind and purpose, they which exclude this fear out of their hearts, do shut up against themselves the true and wholesome repentance. For as the Scripture testifieth, the fear of the Lord expelleth sin, and he which is without fear cannot he justified. August. in joan. Tract. 9 The which St. Augustine by a very proper similitude setteth forth: If there be no fear, there is no entrance for love: even as we see when a man soweth, the thread is brought in with a needle, the needle first entereth, but except the needle go out also, the thread followeth not: Even so, fear first possesseth the mind, but fear remaineth not there alone, because it therefore entered to bring in love. Wherefore to awake us sleeping in sins, and to engender fear in our minds, the Lord doth oftentimes in the Gospel threaten utter darkness, gnashing of teeth, everlasting fire, and other torments of hell, that at the leastwise for fear of pains and torments, we might bridle our minds, our eyes, and our hands, from sin and wickedness. 2 This fear is not only probable, but also very necessary. For if now after so many threatenings of our Creator, so fearful and so grievous, we scarcely forsake our sins, what would we do if God did not threaten at all? Therefore I hold this, that the fear of the Lord is, as it were, the parent and keeper of righteousness, temperance, love, and of all virtues. 3 But there is nothing that doth more work this fear in us, than the remembrance of that great day, wherein all the causes of all men are to be pleaded, and their matters determined. Insomuch that Saint Augustine affirmeth, if Christian men should hear no other Gospel then that wherein the general judgement is set forth, that one might suffice both to revoke sinful men from their wickednesses, and also being revoked, to contain them in their duty. 4 Wherefore, in this Chapter we will handle two notable points concerning the judgement to come. The first shall be concerning the greatness & horror of that day, and of the fearful signs that shall go before the same. The second shallbe concerning the raising up of the dead bodies, and the coming of the judge. 5 The greatness and horror of that last day may be known hereby, that it is called in holy Scripture, a great day, and the day of the Lord. And shall it not indeed be a very great day, which shall comprehend all the days of all ages, aswell those that are past, as those that are to come? For in that day men shall render an account of all the days that are past. In that day God will pour out that infinite treasure of his wrath and indignation, which he hath heaped up in the space of all the worlds that are past. In that day the motions of the heavens shall cease, the course of the stars, the revolution of years, the vicissitude or return of months and days, the decay of mortal things, all the cogitations of men, all their studies, all their Arts, all their disciplines, all their affairs, shall rest in eternal silence. 6 Also in that day it shall be decreed by the sentence and irrevocable constitution of the most high and eternal judge, what state and condition every one of us shall have and retain in all eternity of worlds. 7 And not without cause the holy scriptures have called it the day of the Lord. For as all the days of men going before, are called their days, because men watch in them, and do whatsoever they will: and God beareth, suffereth, endureth, expecteth, and after a sort, sleepeth & resteth in them: Even so then, the day of the Lord shall shine, wherein he shall be continually waking & shall do whatsoever he will, and we (whether we will or no) must suffer and endure. 8 Thou now dost add sin unto sins, and ceasest not to offend God daily: & God is silent at all these things. And why so? Because this day is thy day: But the day shall come, believe me, the day of the Lord shall come, which shall bring an end to so long silence, and wherein he will take vengeance of all the injuries that have been done unto him. 9 Thus we see that all Eternity comprehendeth two days only: The one of man, the other of God. In the one, men shall watch, and God shall sleep; In the other, men shall sleep, and God shall watch. 10 How horrible this day shall be, we cannot plainly understand, and yet we may guess at it by the present calamities: For then the host of all punishments, which their confederate battle of all offences, shall assail us with main force. 11 But as in the wars of men, before the last and general battle, there are many excursions, and short skirmishes: even so, before that great and most fearful conflict, which shallbe in the day of the Lord, God is wont with his several bands to make certain excursions, and one while to send upon us famine, another while pestilence, another while war, another while earthquakes, another while floods of waters, and another while drought, as it were his horsemen to invade us, who when they have damnified us, retire and abide in their tents. If therefore, we so greatly fear pestilence, war, famine, earthquakes, and such like, when as they are but the beginning of sorrows and short excursions, what I pray you, will we do, when the last and general conflict shall come? at what time all tribulations, extremities, calamities, and miseries, shall also fight against us? 12 And if we do yet more fully desire to know the greatness and horror of that last day, let us consider those signs which shall a little while come before that day. Therefore before the coming of that great day, heaven and earth, and all the Elements, shall give signs: For there shall be signs in the Sun, in the Moon, and in the stars, Luke 21. and upon the earth, trouble among the nations, with perplexity: the Sea and waters shall roar, and men's hearts shall fail them for fear, and for looking after those things which shall come upon the world. 13 For as man (which is a little world) when he draweth near to his end, the humours in him, as certain Elements are troubled, and his eyes, which are as the Sun and Moon, are obscured & lose their light, and the rest of the senses, as the lesser Stars, do by little & little fall and fail, and yet his mind and reason, as the power of heaven is moved from his seat, wandereth & erreth: Even so in the dissolution and fall of this whole frame, which is called the great world, the Sun shall be turned into darkness, and the Moon into blood, and the Stars shall fall from heaven, the Air shall be full of whirlwinds, storms, corruscations, slashing meteors, and thunders, the earth with fearful tremble, and swallowing gulfs: the floods of the sea shall swell so high, as if they would over flow the whole world: and the roaring and raging noise of the fretting billows and tossing waves, shall greatly terrify. Men therefore shall whither, and wax pale with fear; and horror and trembling shall vex them more and more, expecting what these new monsters will bring forth at the last, and what will be the end of such horrible beginnings. 14 When a tempest ariseth at the Sea, and the boisterous waves begin to toss and beat the ship, and the men which are in the same do behold the horrible lightnings and fiery flashings in the air, and the furious winds also, making the sea to swell and rage, in such wise, that now they see themselves tossed aloft, and then anon carried down into the deep: they begin presently to cry, to fear, to tremble, to call for mercy, to multiply their prayers, to crave time of repentance, to commend their salvation to almighty God: and to be short, they begin to think of the amendment of their manners, and to have better purposes. Then think with thyself what manner of mind men will have, when they shall see heaven and earth, and all the elements, to have their peculiar and proper tempests; when the Sun shall strike a horror into men's hearts with his fearful darkness, and the Moon being turned into blood, shall terrify them that behold it, and the stars with their falls shall threaten, for they shall fall so thick, that the Firmament shall seem to be quite without light, and the air with continual fiery meteors shall seem to burn, the sea shall swell exceedingly, and the most high mountains being shaken with earthquakes, shall fall with exceeding great noise. 15 Who then will take pleasure to eat? who will take delight in drink? who will then have any desire to sleep? Nay, who dare once then slumber, or take the least rest, amidst so many tempests and storms? O miserable and unhappy sinners, over whose heads all these signs do hang, and do foreshow unto them extreme calamity. O happy men, yea thrice, four times, ten times, yea a thousand times happy and blessed, whose conscience in that time will make them merry and glad. 16 Thus far we have considered the greatness of the last day, & the signs going before the same: now let us call to mind certain things concerning the resurrection of the dead, and the coming of the judge. 17 Therefore after those signs & wonders, which shall go before the day of the Lord, an Archangel shall come down from heaven, and with the fearful sound of a Trumpette shall give a sign to all that are dead, to rise again, and to come to God's judgement. This is that Trumpet which Saint Hierome thought that he ever heard sounding in his ears, whatsoever he were doing: and not without cause. For who can appeal from this citation? who can refuse this judgement? who can pretend sickness, business, or any other excuse? 18 Then shall death be compelled to make surrender of all the spoils in a moment, which he had taken away from the world: and she shallbe sent away into everlasting banishment, beyond all lands and seas, and beyond the world, and the borders of all living things. For as Saint john showeth in his Revelation, then shall the sea yield up her dead which it hath swallowed, and death and hell shall do the like. 19 What a sight shall there be then, when sea and land shall bring forth in all places so many bodies, so unlike one to the other, so different, and so unequal? And when as at one and the self same place, so many armies shall come together from all parts of the world? In that place, Adam the father of all the Nations of the earth, shall see all his posterity come together, and shall marvel. There we shall see Xerxes, Darius, Alexander, Caesar, & other monarchs of the world, but yet having another form, other manners, and other minds, than they had when they lived here. For at the sound of the Trumpet kings and Nations, and all the world shall tremble, they shall strike their breasts, and mourn. 20 Moreover, although all men shall be restored unto life, yet nevertheless, there shallbe great difference between those bodies which shall be restored to holy men, and those which the wicked and ungodly shall receive. For they shall be more shining than the sun, and shall be beautified with unspeakable brightness: but the others most foul and ugly, and more terrible than death itself. 21 What pleasure I pray you, shall the blessed souls have, when they shallbe joined again to their bodies, as to their most sweet brethren, after so long banishment, never to fear any more a separation? What I beseech you, shall flesh feel, when it shall be raised from dust, and shall see an unwonted light, and when the soul shall come unto it, and say, God save thee my sister, and most sweet Spouse, the winter is now gone, the storm is passed away, arise my beloved and come, the Lord hath fulfilled our desire, thou hast been the companion of my travels and labours, thou hast for the lords sake suffered with me persecutions and injuries, thou hast been with me in watchings, in fastings, and under the cross of repentance, thou hast lived with a temperate and spare diet, to feed the poor, thou hast not exceeded in apparel, that thou mightst the naked: Equity therefore, and reason requireth, that the things which thou hast sown with me in tears, thou shouldest also reap with me in joy: and that seeing thou hast been a companion with me in my labours, thou shouldst also be partaker with me of my pleasures, riches, and glory. Then shall the soul sweetly embrace the body, and the body joyfully kiss the soul, and they shall be joined together with most happy and indissoluble knots: And then with how great joy and gladness shall they dwell together in one: for from thenceforth appetite shall not contend with will; nor sense with reason: but being joined together in one with the league of amity, peace and concord, they shall enjoy the delights and joys of heaven everlastingly. 22 And contrariwise, with what anguish shall the soul of the sinner be tormented, when that foul, il favoured, deformed and fearful body is offered unto him? With what words thinkest thou will they salute one another? O unhappy body will the soul say; O the beginning and end of my calamities; thou hast brought me to these torments with thy enticements: and now I am come, not as it were into a house to rest, but as it were into a prison to be tormented. I am compelled to enter into thee again against my wil Is this that flesh for the which I have committed so many fornications, so many wickednesses? For the which I have so many times given myself to gluttony and carnal pleasures? Is this that face, which with so great care I have kept from sunburning? O unhappy palace, for thy sake I have wearied myself by land and by seas. O unfortunate belly, how became I such a fool, that I would worship thee for God? Have I lost the kingdom of heaven for this most abject body, for this most foul stink of all filthiness, and have purchased to myself everlasting torments? O ye furies, O ye spirits of hell, why do ye stay, why tear ye me not in pieces? why do ye not bring me to nothing? These & such like words shall the soul utter against the flesh with exceeding rage and hatred, the which notwithstanding, it lived so well when it was here upon earth, that it worshipped the same for a Lady and God: and to fulfil the lusts thereof, if feared not to violate and break the law and commandments of God. 23 And when all are risen again, and are gathered together into the place which God hath appointed for this judgement: then shall he appear in the clouds of heaven, with power and great majesty, whom God hath appointed to be the judge of the quick and dead. And he shall not come alone, but accompanied with an innumerable multitude of heavenly Princes. 24 The fear which shall come by reason of that majesty, shall be so great, that the prophet Isaias saith, Isay. 2. They shall go into the holes of rocks, & into the caves of the earth, from before the face of the Lord, and from the glory of his majesty, when he shall arise to destroy the earth. Apoc. 20. And the Apostle Saint john addeth, I saw a great white throne, and one that sat on it, from whose face fled away both the earth and heaven: For as when the flood of the Ocean swelleth, they are wont to tremble which dwell upon the shore, and yet can take no harm: even so when the Lord beginneth to pour forth his wrath and indignation upon wicked men, the Saints also and the Angels, and men which are in no peril, shall after a sort tremble and fear. If therefore the just shall fear, and the pillars of heaven shall shake, what shall the wicked and ungodly do? 25 And in very deed, so soon as the Lord shall appear, there shall be heard immediately a great cry and howling among the Nations: Mat. 24. Apoc. 1. Zach. 12. for then (as the Lord himself saith) shall all the kindreds of the earth mourn; and they shall see him whom they pierced, and they shall lament for him, as one mourneth for his only son, and he sorry for him, as one is sorry for his first borne. O how many causes of weeping & howling, shall miserable and unhappy men than have? They shall weep, because they shall see that their evils and miseries are passed all remedy. They shall weep, because they shall see that their repentance is too late, and unprofitable. They shall weep, because they cannot appeal from God's sentence, neither can flee the judgement at hand, and it shall seem a thing intolerable to be at the judgement, and to hear the sentence of everlasting condemnation. They shall weep, because when they lived here on earth, they despised those which forewarned them. They shall weep, because the pleasures which are gone as a shadow, have brought upon them endless sorrows and torments. To be brief, as men beset on every side, and brought into inevitable straits, destitute of all counsel and hope, they shall weep, because they shall see that they cannot prevail any thing at all, neither with weeping, nor yet with scratching and tearing of themselves. 26 Neither will the judge be moved by any means with these cries and sorrows, but will rather separate the wéepers from those that rejoice, that is to say, the wicked from the godly, even as a Shepherd divideth the Sheep from the Goats, and shall set the godly on his right hand, and the wicked on his left. 27 And then he will begin to discuss the cause of every one, and he will not forget any one offence. For we shall see all things registered in perfect books; by which books all men shall be judged. I saw (saith Saint john) the dead both great and small stand before God: and the books were opened, and another book was opened, which is the book of life, & the dead were judged of those things which were written in the books, according to their works. So that all our works are written in those everlasting books. Thou hast scarcely committed an adulterous thought, but the same wickedness is written in God's book. 28 And not only Church-robbings and sacrileges, parricides, perjuries and such like faults, but also impure thoughts and idle words, the neglecting of good works, or the same done to no good end, shall be brought into judgement. For so great is the excellency & estimation of Christian integrity & purity, that no one, or the very lest vice that may be, is not permitted to Christian men. 29 The case standing thus, whereof I beseech you cometh it, that there is in us so great looseness, so great carelessness so great sloothfulnesse, and such security? Do we not flatter ourselves, when so great judgement hangeth over our heads. Holy was the prophet David, a man after Gods own heart, and yet he so feared this judgement, that he said, Enter not into judgement with thy servant, O Lord, for no man living shall be justified in thy sight. Holy was the Apostle Paul, and yet he saith, I know nought by myself, and yet hereby I am not justified, it is the Lord that judgeth me: as if he should say, therefore I dare not pronounce myself just, because he that judgeth me is the Lord. For such are the eyes of the Lord, that the stars are not clean in his sight: and many times his eyes do behold wickedness, where we see nothing but holiness. Holy also was the friend of God, job. 31. job, and yet he said, What shall I do when God ariseth to judgement? and when he maketh inquisition, what answer shall I give him? Why doth this man of God, so commended of Gods own mouth, who was so just and simple, that he could say without lying, I was an eye to the blind, and a foot to the lame: job. 29.27 and again. My heart doth not reprove me in all my life: why (I say) is a man of such singular innocency, so afeard of God's judgement? namely, because he knoweth that God hath no eyes of flesh and that he judgeth far otherwhise then men do. 30 Moreover, when all men's causes are diligently discussed and examined, the judge will pronounce against the wicked, the irrevocable sentence of eternal damnation, Depart from me ye cursed, into everlasting fire, which is prepared for the devil and his Angels. O bitter word, which will make the ears of them that hear it, to tingle. O sentence intolerable, which depriveth sinners of all good things, and bringeth them to all woe. The Lord sometime accursed the Fig-trée, and immediately, not only the leaves, but also the body and roots were wholly withered: Even so, that fearful curse of the last day, shall be no less effectual. For on whomsoever it falleth, it shall so scorch them, and shall so make them destitute of God's grace, that they shall never more be able to do, to speak, to think, or to hope for any good thing. 31 Then therefore the wicked being stricken with this thundering sentence, will lift up their mouths towards heaven; will spew forth their shameful blasphemies against God the judge; they will curse this day? and the hour wherein they were borne and their Parents which begat them, and the wombs which bore them; the air which gave them breath; and the Earth which hath borne them: but they shall not be suffered any long time to speak these things against the judge. 32 For suddenly the Spirit of the Lord shall overwhelm them, and shall with great violence cast them down headlong into the deep, Apoc. 18. as in Saint john's Revelation appeareth in these words, Then a mighty, angel took up a stone, like a great Millstone, and cast it into the Sea, saying, With such violence shall the City of Babylon be cast, Apoc. 20. and be found no more. And again, Whosoever was not found written in the book of life, was cast into the Lake of fire. And this deep shall be shut up with gates of brass, and with iron bars, which cannot be broken with any force, nor cut in sunder by any art: and there they shall drink of the cup of the Lords wrath, and the smoke of their torments shall ascend world without end: & they shall not rest day nor night. 33 On the contrary part, the just being in the fruition of full blessedness, and of everlasting glory, shall have in their mouths the praises of the Lord, and giving of thanks: and shall with singing and with mirth extol the name of their Lord and God, with whom they shall reign without end. 34 But although we hear of those things often, yet nevertheless, we are not awaked from the sleep of sin, before we be overwhelmed with the night of death, and of darkness: Why do we which have this time now, look for another time, which peradventure we shall never have? Now is the accepted time, now is the day of salvation, There is nothing more profitable for a man, then to know his time, and therefore in our worldly business, we observe times and seasons: as a convenient time to ear, a fit time to sow, to plant, and such like. Yea, the brute beast, by the instinct of nature, can make choice of his time for benefit. The Swallow, when winter approacheth, prepareth himself to take his flight into a warmer Country. The be, and the Ant, in the time of summer prepare their food against winter. And the Prophet jeremy saith, that the Stork knoweth his appointed time. If brute beasts, devoid of reason, have this foresight to make choice of time for their good: and if man him self, in a worldly regard, can make choice of a fit and due time to get earthly and transitory things, how much more provident aught he to be for heavenly things, that to attain these, he lose not his fittest time to attain salvation? 35 The old world that lived in the days of Noah, knew not their time, & that was the cause they then perished with the flood. The Cities of Sodom and Gomer, knew not their time, & that brought fire and brimstone from heaven upon their heads to their destruction. The foolish Virgins knew not their time, & therefore when their Lord came, they (being altogether unready) were shut out of the Lords joy. Let us then know the season, how it is time now that we should awake out of sleep. Rom. 13.36 1. Thes. 5. Let us watch and be sober for they that sleep▪ sleep in the night, and they that are drunken, are drunken in the night: But let us which are of the day, be sober, lest the darkness come upon us, wherein we can neither walk nor work. Let us always have before our eyes that day and time, wherein we shall appear before God, and his Angels, and before the whole world, to answer our cause: and either to receive a Crown of glory, or else perpetual shame and confusion. Let us know that we have here a very short time limited unto us. wherein we must so endeavour ourselves, that for short and transitory things, we lose not that which is eternal. If we have this consideration of that great day of the Lord, we shall not only be the more secure in death, but also be the better prepared to meet with our Lord and Saviour, when he shall come to judgement. CHAP. FOUR Concerning Hell and the torments thereof. THere is nothing that the Devil laboureth more, then to persuade men that there is no hell, that so the more easily he may lead them thither, as it were blindfold; by the way of sins, while they have no fear of any punishment? even as shéeves are wont to be led with a vail before their faces, when they are going to the gallows: & as Ezechias was served, whose eyes Nabuchadnezer commanded to be put out, when he was carried away captive into Babylon. 2 But it may be showed by many reasons and authorities that there is a hell. For as a Princely magnificence requireth that a King have a beautiful Palace, for to entertain the best sort of men, and a prison for the worst: Even so the king of kings, and Lord of all glory and principalities, hath a Palace, wherein there are many mansions (as our Saviour Christ in the Gospel testifieth which is the kingdom of heaven: and he hath also a dark prison or dungeon which is hell. 3 The law of nations requireth that malefactors for their offences be driven into exile for ever: even so God doth banish from his presence, Luke. 16. the impenitent sinners into hell. For so it is said of Dives that he died, & was carried into hell. Esay. 5 And the prophet saith, Hell hath enlarged itself, & hath opened his mouth with out measure, and their glory, and their multitude, and their pomp, and he that rejoiceth among them shall descend into it. Also S. john saith that the fearful, and unbelieving, and murderers, Apoc. 21. the whormongers, sorcerers, and Idolaters and all liars, shall have their part in the Lake which burneth with fire and brimstone, which is the second death, And Christ jesus saith, Fear him, which hath power to cast body and soul into hell. 4 But forsomuch as God hath not made Death, nor the kingdom of Hell upon earth. Wisd. 1. We must understand that the principal procurer of this Hell, is Satan the Prince of darkness, who being in his first Creation a bright shining Lucifer, beautified as a precious stone, and more excellent than all the Angels of Heaven in resplendent brightness, through his pride against God, lost his light, glory and beauty, and as he was worthy became a foul fiend, dejected from heaven into this Elemental world, lower than all the Spheres into the Fire, Air, Earth and Water. 5 I saw (saith S. john) a star fall from Heaven to the earth, Apoc. 1. and to him was given the key of the bottomless pit. Further he saith: There was a battle in heaven, Michael and his Angels fought against the Dragon, Chap. 12. & the Dragon fought and his angels. But they prevailed not neither was their place found any more in Heaven. And the great dragon, that old Serpent, called the Devil and Satan, was cast out which deceiveth all the world: He was cast even into the earth, and his Angels were cast out with him. And being thus dejected he now never ceaseth compassing the whole earth, job. 1. but in his circuit seeketh like a roaring Lion whom he may devour. 1. Pet. 5. Luk. 22. Apoc. 12. For the which cause S. john pronounceth this woe saying: Woe to the inhabitants of the earth and of the Sea, for the devil is come down unto you which hath great wrath, knowing that he hath but a short time. 6 For albeit the world seemeth to be the parent, the bringer forth and nourisher of bodies: yet is it the prison of Spirits, the exiling of souls, and a place of all wretchedness and pains, For as the world is a place of sin and transgression a Station of Pilgrimage and of woe, a habitation of wailing & of tears, of travail & of weariness, of fearfulness and of shame, of moving & of changing, of passing and of corruption, of insolence and of perturbation, of violence and opprssion, of deceit and of guile, and finally the laystall of all wickedness and abomination: so also by GOD'S justice it is appointed the place and pit of punishment and everlasting torment, wherein the evil Angels that rebelled with Lucifer, and the damned spirits of wicked men departed this life, have endless pain without rest. 7 And albeit the Apostle calleth Satan a Prince that ruleth in the Air: Ephe. 2. yet is that Rule so slane-like, and his power so weakened by the Almighty, that when the Lord intending to punish the sons of Adam, and to strike the earth with tempests of lightning and thunder. He thereby also beateth Satan and the whole rabble of his hellish fiends, that in their fury and rage therewith they terrify men by ugly shapes and apparitions, and (by GOD'S permission) to murder man and beast, sometimes, do overthrow buildings, job. 1. and do fire, and consumne houses, leaving a most noisome and horrible stink behind them of the hellish place from whence they come. For it is not the devil, but the glorious God that maketh the thunder: and as testifieth Syrach: Psal. 29. Eccle. 43. It is the sound of the Lords thunder that beateth the earth. 8 Thus by God's just judgement he rangeth like a runagate in the sphere of his Hell until the day of doom, for which season he is let lose: and yet with such prohibition and restraint, that in his malice he can proceed no further, than shall seem fit to the mighty jehovah his Creator: and then he shall receive that punishment whereof S. Jude speaketh in these words: The Angels which kept not their first estate, 2. Pet. 3. Apoc. 21. but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgement of the great day: at which time there shall be a new heaven and a new earth wherein shall dwell nothing but righteousness, when the are refined with the fire of God's justice: and then all the creatures of those new heavens, and new earth shall be made perfect: for which perfection and restoration, every creature waiteth being now subject to vanity, Rom. 8. for the which they groan, that they may be delivered from the bondage of corruption, into the glorious liberty of the sons of God. For albeit the fashion and form of this world goeth away (as saith the Apostle) yet they subtance shall reamine, 1. Cor. 7. whether of the heavens themselves, or of the Elements, or of men, all which shall abide for ever. 9 At this time of restoration, when all things shall become new, and when the dead are raised up again to life in their corporal bodies, then shall be prepared an out-set habitation, which shall be a Chaos full of confusion, devoid of the first most excellent thing that God made, Light: and in steed thereof replenished with darkness, a thousand times worse than the palpable darkness of Egypt's plague, Exod. 10. wherein the burning and intolerable tormenting fire giveth no light, & where the freezing cold which causeth gnashing of teeth, job. 10. mitigateth nothing at all the burning heat. 10 The holy Scripture, to enable the weak capacity of man, to comprehend and understand the exceeding horror, and most fearful torment of this place calls it a Bottomless pit: tophet: á Dùnge on deep & large, Apoc. 1. Esai. 30. Apoc. 21 the burning whereof is fire & brimstone the lake of the second death which burneth with fire and brimstone. And in regard of the weeping, howling, roaring, & secréetching in that place, it is compared to the valley of Hynnom near Jerusalem, where the idolatrous people at the sacrificing of their children so the Idol Moloch, jere. 32. made a confused noise of crying, & howling, together with singing and sounding of Instrumments that the pitiful screetching of the children tormented in that devilish sacrifice, might not be heard. And for this cause Christ calleth Hell, Gehennon, which the Prophet David calleth the neithermost Hell. 11 And albeit to men that measure all things by Philosophy and human reason, it may seem absurd that Fire should afflict the souls of the reprobate departed, and the damned spirits in Hell, forsomuch as the Agent is ever reputed more noble than the patiented: but no corporal body is more noble than the Spirit: and according to the mind of the Philosopher in his book of Generation, Those things are only agent and patiented in themselves which communicate in the same matter: yet in this point as also in many other things which lean only on Faith, and not on human reason, we must believe it because the word of God so delivereth it. For the soul of Dives in Hell, crieth and shall cry for ever, Luke 16. I am tormented in this flame. Which is no Parable, but really acted. This then is no imaginary fire, but a true corporal fire working really upon body & soul, on the soul before the day of judgement, and on both together in a higher degree of torment after the day of doom: not by a proper virtue and natural action which the fire hath, but as the instrument of God's justice, not consuming, but afflicting after a certain manner of perpetual detaining in the torment of real punishment. 12 But is this place of Hell, so to be upholden only by Faith, that human reason cannot conceive it to be such, or as it is delivered to be in the word of God? yes verily, and for this cause the conceit of Poets was not altogether idle and devoid of reason, in saying that Saturnus dividing his Kingdom among his sons, gave the West part toward the lower Sea, to Pluto his youngest son: the East part to jupiter: and the Ilelandes to Neptune of the Sea. And héeuppon they feigned that jupiter was King and God of Heaven: Pluto of Hell: and Neptune of the Sea. And to describe Hell, they could not bethink them of a more fit place in the earth to make a resemblance thereof, than a certain territory in Italy, between Baiae & Cuniae where the Cimerii inhabit: a place in very deed so environed with high hills, that the Sun from the first rising to the setting thereof, never shineth there, by reason of which continual darkness this Proverb is used. Cimmeriis tenebris atrior. More black than the darkness of Cimmeria. And here they place Acherusia, a dark Dungeon or way to Hell. Out of which Hercules drew Cerberus the dog of Hell Thus these Poetical fictions grounded upon earthly darkness represent and set before us, that invisible darkness, which no man ever living on earth hath seen, nor tongue is able sufficiently to express, 13 Geographers tell us of the mountain Aetna in Cicile, Pliny. at this day called Gibello Monte, on the top whereof is a barren ground mixed with ashes, in the winter time covered with snow: the circuit of which mountain is twenty furlongs, and is environed with a bank of ashes on the height of a wall. In the middle of this mount, is also a round hill of the same cooler and matter wherein be two great holes called Crateres, out of which do rise sometimes sundry great flames of fire, sometime horrible smoke, sometime are blown out burning stones in infinite numbers: before the visible fight of which fire there is also heard within the ground terrible noise and roaring. 14 What else can these fearful fiery flames, horrible smoke, burning stones, in such hideous manner blown up, and the terrible roaring within that Mountain Aetna import, but a certain subterraneal part of Hell? As also it may be in like manner thought of the marine Rock of Barry in Glamorgan-shire in Wales, Giraldus. by a certain cleft or rift whereof, (if a man lay his ear thereon) is heard the work as it were of a Smiths' Forge, one while the blowing of bellows, another while the sound of hammers beating on a stithy or anvil, the noise of knives made sharp on a Whetstone and the cracking of fire in a Furnace and such like, very strange and admirable to hear. 15 Navigators report, that there is a sea in the Voyages to the West indies, called the Bermudas, which is a most hellish Sea for thunder, lightning and storms. Also they assure us of an Ilelande, which they call the Ilelande of Devils, for that to such as approach near the same there doth not only appear fearful sights of Devils and evil spirits, but also mighty tempests with most terrible and continual thunder & lightning, and the noise of horrible cries with scréeching which doth in such wise affright & amaze those that come near that place, that they are glad with all might and main to ply and speed them thence wi●h all possible haste they can. 16 Cosmographers also inform us of a certain wonderful Whirlpool in the frozen sea not far from Ise-land towards the Ilelands of the Hebreedes, whereunto all the waves of the sea from far have their course & recourse without stop: with their conveying themselves into the secret receptacles of nature, are swallowed up as it were into a bottomless pit and if chance any ship to pass this way, it is pulled & drawn with such violence of the waves that eftsoons without remedy, the force of the Whirlpool devoureth the same. 17 I doubt not, but there are some which ascribe all these things to natural causes and workings, or else will account them no better than fables, as they do all things else which concern Religion. But yet let such men now know (as one day with woeful experience they shall feel) that these and many more wonderful works of God in earth, & his wonders in the deep, beside his counsels & judgements revealed in his word, doth assure those which fear God, that there is a Hell. 18 Who is so ignorant that he doth not see and know, how in all things both natural and supernatural there is an opposition and a contrariety, and therefore also a God, and a Devil, a Heaven and a Hell. This Hell in the day of doom, as touching the pains and torments to be laid on the devil and his adherents shall be therein so enlarged and redoubled, that the darkness of Cimeria, and all the darkness of the earth beside the fire in the Region that compasseth the earth, the fiery flames, lightnings, thunder and tempests; the smoke, terrible noise and roaring in the mountain Aetna: the fearful visions, near the Ileland of Devils: the chilling cold, and frozen Ice in Frygida Zona: the indraughts and swallowing Gulfs of Waters: the whole barrenness of the earth with all bitterness, stench, and whatsoever else may offend the senses of damned men (the punishments of sin) shall be gathered together into one Chaos of confusion, whereinto Satan with his Legions of damned Spirits which are now for a time let lose to remain and converse in the fiery Region in the Air, in the hollow Caves and Dungeons of the earth, and in the waters, and where it hath pleased God to appoint them, shall be plunged for ever and ever. 19 Therefore let Hell be where it hath pleased God in his secret counsel to place it, to men unknown, whether in the North, or in the South, under the frozen zone, or under the burning zone, Or in a pit or gulf, that shall exceedingly participate of both, it maketh to us no matter of exception. For most true it is that Saint Gregory saith, Gregor. super illud, Mat. Ei●cientur in tenebras The wicked shall be cast into utter darkness, that they may there gnash their teeth, which delighted here in nothing but gluttony: For heat and burning commonly maketh men to weep, and cold causeth men to beat and gnash their teeth. In Hell (saith he) there shall be cold intolerable, fire unquenchable, the worm immortal, stink that cannot be endured, darkness palpable, the horrible scourges of devils, and the fearful sight of devils. 20 Thus much than we learn hereby concerning Hell, that it is a most fearful and horrible place, into the which the souls of all that live ungodly in this present world, Esay. 5.14. and in unbelief, are carried after death by the devil and his angels, even as contrariwise, the souls of God's children, which live in his fear & in Christian obedience in this world, are carried up into Abraham's bosom, as was Lazarus, and are in the hands of God, Luke 16. Wisd 3. Greg. lib. 9 moralium. where no torment can come near them. For as S. Gregory saith, Inasmuch as the wicked have in this life forsaken their Creator, both in body and in mind, they shall in hell fire be tormented both in body and in mind together. And now that we have hitherto spoken at large concerning Hell, it resteth that somewhat be declared, as touching the pains and torments that are now, & shall be for ever in the same. In the which, albeit there is but one fire, yet saith S. Gregory it doth not torment sinners after one manner. For every one shall be punished according to the quality, and quantity of his sins. 22 As in sin there are to be seen 2. turnings, namely, a turning away from the chief and increate good or felicity, called Summum bonum, & a conversion or turning to the lesser & created good, which be the things of this world: Even so in the punishment, which is answerable to that sin, there shall be found two sorrows: The one, which shall arise of the loss of everlasting blessedness, & the other, which shall arise of the pain and torments which shallbe brought upon the body & soul. Both which sorrows and torments, the Schoolmen call, the pain of loss, & the pain of sense. 23 But first of all we will speak of the loss of felicity, which is the greater punishment. There cannot be imagined or devised any pain or punishment so grievous, which is comparable to the loss of felicity. For if to live in exile and banishment in a close prison from our dear friends in this world, it may seem a punishment how greatly will that separation from God, vex & torment us, whose only sight is so great happiness, that suddenly it maketh a man blessed and happy? 24 It was to the Citizens of Rome, a great punishment, and almost the greatest of all other when for some great offences they were compelled to forsake the City, and the company of Citizens, and to dwell in certain desert islands, among the Barbarians. Wherefore Marcus Tullius, when he was brought again from banishment, as if he had entered into a new world, & had gotten heaven for earth, said, as a man amazed, how beautiful is Italy? how fair are the regions thereof? what goodly fields? what pleasant fruits? what famous cities? how great humanity of Citizens? what an excellent common wealth? and so forth. How great grief and sorrow than shall they feel, which are absent from the Palaces of heaven, from the commonwealth of Saints, from those most happy Regions; where peace, charity, tranquillity, and joy reigneth, where the voice of praise and rejoicing, and a continual Alleluia is sung? And finally to be absent from that most pure light, which maketh the beholders joyful and happy: and when they shall be compelled to dwell for ever in most filthy prisons, and as it were in a sink of all filthiness: where there shall be no order, but continual horror: where there shall be no voice, but of such as mourn, and blaspheme: where there shall be heard no sound, but of beating maules, and of whips: and with a rabble of all sorts of devils, both barbarous and cruel, and also in the company and fellowship of most wicked men, 25 Then shall their eyes be opened: then shall the vail be taken away from before their face: then shall they see with exceeding sorrow, that between the everlasting felicity, and these frail & transitory things there is incomparable difference: when they shall behold most evidently that they have lost the joys not to be told, and permanent for ever, for certain shadows and dreams. 26 Here shall be so great sorrow, that although the damned do know that all access unto everlasting blessedness is shut up from them, O Lord open our hearts, and give us grace to seek thee while thou art to be found, and that there is a most great Chaos, and universal confusion set between them, and the place of the elect and blessed, yet being compelled with a certain natural desire, they shall not refrain themselves from these cries, Lord, Lord, open to us, Lord, Lord, open to us. 27 Hell, therefore, is an intolerable thing, and the pain thereof most horrible: and yet if it were a thousand times bigger, yet is it not comparable to the separation from the honour of that blessed glory in the kingdom of heaven, and to the hatred of Christ, Math. 25. O remember the poor members of Christ jesus, and the Lord will remember you. when he shall say, I know you not, and to this reproach and check, When I was hungry and thirsty, ye gave me no meat nor drink etc. For we shall more easily endure a thousand thunderclaps, then to have his most meek and loving countenance turned away from us. 28 Moreover the loss of this felicity bringeth with itself the loss of all good things. For the eyes of the damned shall see no comely shape or form: their ears shall hear no manner of harmony: their taste shall have no sweet or savoury thing to delight it: their feeling shall have no saved thing to serve it: and their smelling shall have no fragrant savours to refresh and comfort it. For they which shall be once shut out from the company of God, are at one instant drowned in the Ocean of all calamities and miseries, without hope of deliverance. Let us then deeply weigh and consider, how great a matter it is to lose felicity. 29 Now let us come to entreat of that torment, which is therefore called the pain of sense by the schoolmen, because it is as well laid upon the outward senses of the body, as upon the inward faculties of the mind. And that we may first deal with the torment of the inward sense, ye shall observe, that there are four faculties of the soul, which shall be vexed in hell with wonderful torments. The first is that which the Grecians call Phantasia, and we Cogitation. The second is memory. The third understanding. And the last will. 30 Cogitation therefore, shall be most vehemently vexed with the feeling of those torments, into the which both the body and the mind shall be cast. For if now some great grief do so possess our Cogitation, that a man cannot, would he never so feign, but think of that grief; what will the torments of hell do in the minds of the damned, which shall be greater without all comparison? Therefore cogitation shall increase the griefs and sorrows: and those sorrows shall whet and stir up cogitation: and they both shall so feed one another, that they shall leave no place of rest, neither in the mind, nor in the body of the damned. These therefore, Holy mediditation. shallbe the contemplations of those men, who when they might in this life fruitfully have thought upon these things, would not: and they which disdained here to use these most profitable meditations, as a bridle of their lusts, shall in that time suffer them, as most cruel torments. 13 Furthermore, the memory shall be no small cross to the minds of the damned, when they shall begin to call to mind their former delights, and the pleasures past, for the which, they are now come unto these torments. For then too late they shall perceive, with what bitter sauce they were seasoned. which in times past seemed so sweet unto them. But they shall much more vehemently be tormented, when they shall compare the brevity of the pleasures past, with the eternity of the present sorrows. For what Mathematician so skilful can be found out, which can declare unto us how much greater that everlasting time shallbe then the time of those transitory pleasures? How shall they then groan and mourn, and what great deep sighs shall they fetch, when they shall find by experience that their pleasures were most momentany, and that they are gone as a dream & shadow, and that their sorrows shall have no end? 14 But the understanding, as it is a faculty more excellent and perspicuous, Understanding. so shall it be tormented with a more intolerable cross. In this faculty shall that worm be, which the Scriptures so oftentimes threaten to sinners, where it is said, that their worm dieth not, and the fire shall not be quenched. For as the worm hath his original from the wood, and yet doth continually eat and consume the wood, whereof it cometh: Even so this worm springeth from sin, and holdeth a perpetual war with sin, and is nothing else but a continual repentance, and sorrow, full of rage and desperation, which they have by reason of their sins, when they see and feel, that for them they have lost the kingdom of heaven, and have incurred those unspeakable torments. This worm of the damned resteth, neither day nor night, but biteth and gnaweth continually, and feedeth upon the bowels of those miserable men, always bringing to their remembrance, the notable opportunity which they had here in earth, not only with very small labour to have escaped those punishments, but also without money, or money worth, to have gotten the kingdom of heaven. Therefore they shall evermore contend with themselves, and say, O miserable men that we be, to whom the kingdom of heaven was sometimes offered freely to receive and possess: the which, the Preachers of God's word did humbly and lovingly beseech us, to embrace, & we refused, If we had truly repent us of our sins, all had been forgiven. How small a thing had it been to have repent? If we had craved mercy, we had easily obtained it: If we had called for help and grace faithfully, it had been at hand: If we had given but a cup of cold water for the Lords sake, we had not been unrewarded But now we fast continually, and shall be tormented, we shall be afflicted, and shall reap no fruit thereof. O that golden time misspent, how is it now gone and never shall return again? Who bereaved us of our wits? Who shut our eyes? Who stopped our ears? Whoso bewitched us, that we never thought upon these punishments, that we never had regard to these times, that we never foresaw this misery, and that we hearkened not unto them which forewarned us? 30 And if the understanding shall feel these things, what shall we then say of the will, which is the chief and principal cause of sins? The will therefore, shall be evermore tormented with a certain outrageous envy, which it shall conceive of the honour and glory of Almighty God, and of all the Saints in heaven, according as it is set down in the Psalm: The ungodly shall see it, and it shall grieve him, he shall gnash with his teeth, and consume away: the desire of the ungodly shall perish. Psal. 112.10. ver. Also in the wills of these sinners, there shallbe joined with envy, an extreme hatred against God, from whence shall arise horrible curses and blasphemies, Hear and tremble oh wicked and profane. which shall never cease in their mouths. For when they shall perceive that there is no hope any more to recover their salvation, and shall also be assured that they shall at no time come into the favour of God, and that their torments shall never have end. And further, when they shall see that it is God himself which keepeth them, as it were fast bound with chains, in those perpetual torments: and that it is he which doth from an high cast down upon them thundering tempests: and with his omnipotent breath doth kindle those furnaces of hell fire: then they will rage's, and some like mad dogs, and will never cease from barking, from blasphemies, and cursed speakings. They will curse him, because he created them, and adjudged them to death, and yet dying, are never dead They will curse his punishments, because he tormenteth them so vehemently. from wicked blasphemies good Lord deliver us. They will curse his benignity, because it is now turned into severity. They will curse his cross, and his blood shed upon the same, because it hath been profitable to so many, & nothing available unto them. 31 To conclude, they will curse all the saints and Angels of heaven, because they shall see them in joy and felicity, and themselves in everlasting misery. This shall be there perpetual symphony and melody: these shall be their evening and morning songs: these their Psalms and Hymns, which they shall sing in those doleful Temples of devils, where they shall have fire and brimstone, in steed of frankincense, & the noise of stripes, with whips and maules which shall enforce weeping, howling, and gnashing of teeth, in stead of Organs, Trumpets, Cornets, and haps. 32 Thus far concerning the sorrow, which ariseth of the loss of the chief felicity, and which the inward faculties of the mind do suffer, which hath been showed to be the greatest, and unspeakable: Now also we will show that to be an exceeding sorrow, which the very torments shall work in the external senses of men. 33 Therefore, as the reward of the blessed is not some certain particular goodness, severed and divided from other good things, but a certain common and general good, or felicity, wherein all good things, all delights and pleasures are contained: So the pain and torment of the damned is not one kind of sorrow, as of the head, of the eyes, of the teeth, of the rains, and so forth: But it is a certain general punishment, which comprehendeth all the sorrows, of all the members and senses together. 34 If the sorrow and pain of a woman travailing in childbirth, be so great, and so general, that it invadeth every part: what shall become of them, upon whom all manner of sorrows shall come? If a man cannot endure a little fire in one part of his body, as on his little finger, but one hour: how intolerable shall the pain of the damned be, when they shall wholly burn within and without? Which of you (saith the Prophet Isaias) can dwell with burning fire? And yet our fire here is but a picture & shadow of that unquenchable fire there in hell: where one drop of cold water will be more worth, than all the jewels of the world, though only to cool the tongue. 35 All the senses of the body shall be here tormented, and that not with heat only, but also with extreme, and most freezing cold, as Gregory affirmeth in these words, In hell is intolerable cold, unquenchable heat, an immortal worm, a stinch not to be endured, a scourge ever striking, darkness palpable, a fearful vision of devils, confusion of sins, and a desperation of all good things. 36 This endless misery shall enforce them to howl & cry, cursed be the day wherein I was borne, and let not the day wherein my mother bore me be blessed. Cursed be the man that showed my father saying. A man child is borne unto thee, and comforted him. Cursed be he that he slew me not: jer. 20. even from the womb, or that my mother might have been my grave, or her womb a perpetual conception. How is it that I came forth of the womb to see labour, pain, and sorrow, that my days should be consumed with shame. 37 Three things, among many other torments shall enforce the wicked to blasphemy and curse: first, that before the day of doom, they daily see the downefal of those into Hell, of whose damnation, they themselves have been the authors. And for this cause Dives in Hell prayed Abraham to send Lazarus to his father's house to forewarn his brethren that they might not come into that place of torment. 38 Secondly because in Hell, the waters which they could wish might serve for their refreshing shallbe like to burning pitch which shall never be quenched, the smoke whereof shall ascend for ever. 39 Thirdly because they shall be gathereth, together as the prisoners in the pit & faggoted up in a band like a bundle of sticks, for the fire. For as heaven is (as touching the many mansions whereof christ speaketh) is in itself infinite, answering the essence, majesty, & power of God, being placed above all orbs & spheres, and far beyond all circle and compass of man's capacity: even so Hell is limited in a small orb, capable of no more than the damned, and the instruments of their torments: which cannot be very spacious, in regard the whole earth is much less than the circumference of the Sun. The straightness of which place shall bring to the huge heaps of the damned packed up therein, increase of torment, with palpable darkness. 40 Now, if this Hell were but a temporal pain (as Origen thought) than hope would cheer the tormented sinner: but the torments are eternal, & the tormented quite destitute of hope. The worm of conscience is there for ever without solace, and gnashing of teeth shall be continually without gladness. Thus the torments of the damned shall continue so many worlds, as there be stars in the firmament, as there be grains of sand by the sea shore, and as there be drops of water found in the sea. And when these worlds are ended, the pains and torments shall not cease but begin afresh: and thus this wheel shall turn round without end. 41 For when the motion of the Primum Mobile, and of the Heavens shall cease, then shall time also cease. Now in this world, there is a time past: now there is a time present, and a time to come: but then there shall be no time past, nor any time to come, no week, no month, no year, nor any variation of time. Apoc. 10. It shallbe as the day whereof the Prophet speaketh, which shall be neither day nor night. This shall be a very long day: Zach. 14. For it shall be for ever and ever. For one day is with the Lord as a thousand years, Pet. 3. and a thousand of years, but as one day of darkness, and of blackness. 42 What ●an considering these things, will endure these hellish torments, everlastingly, to enjoy for a little while the vain pleasures of the flesh? Although a man by living in sin, might procure unto himself the wisdom of Solomon, the strength of Samson, the beauty of Absolom and Susanna, the riches of Croesus, the power of Augustus, and the years of Mathusalah: what would all these profit at the last, if after a while being in death, thou canst neither deliver thy body from worms, nor thy soul from hell fire? and as our Saviour Christ saith; What doth it profit a man to win all the world, and to lose his own soul? If thou often meditate these things, thou shalt both lead a good and holy life, and after a while make a blessed and happy end of thy pilgrimage. The fifth hour. Concerning the small number of them that shall be saved. Strive to enter in at the narrow gate: for many, I say unto you will seek to enter in, and shall not be able. Luk 13.24. With what purpose▪ and meaning ha● 〈◊〉 Lord uttered this sentence? Verily to no other end as it may be gathered by the words going before) then to show, that they are few in number, which are saved, and many which perish. 2 For there are some which had propounded this question to the Lord, saying▪ Lord are there few that be saved? To the which question the Lord answered so wisely that by his answer, he taught that they were but few which would be saved, and also rendereth a reason why they were but few, Strive (saith he) to enter in at the strait gate, for many, I say unto you, will strive to enter, and shall not be able: the which is all one as it he had more plainly said, they are but few which shallbe saved, and that for no other cause, but for that the gate of life and salvation is strait and narrow. 3 This thing the Lord goeth about to print in our minds, when as he so often times repeateth, Many are called, but few are chosen: And when he cried again, Wide and broad is the way which leadeth to perdition, and many there be which enter thereat: but narrow and strait is the way which leadeth unto life, Mat. 7.1.3 and few there be which find it. 4 This thing Isaias setteth before our eyes by a very plain, and yet fearful similitude: For thus he speaketh, Surely thus shall it be in the midst of the earth among the people, as the shaking of an Olive tree, and as the grapes when the vintage is ended. Isaias, Chap. 24.13. These shall lift up their voice, and shall sing praises, when the Lord is glorious and magnificent: that is to say, how seldom do Olives hang upon the tree after they are shaken: and how seldom are grapes found upon the vines after the vintage, even so few shall be saved out of the nubmer of men. Who will not tremble? who will not forget his sport & mirth, and delights, if he begin to think upon this thing? 5 Again in Esdras it is said; The most high made this world for many: 2. Esd. 8.1 but the world to come for few: The earth yieldeth great store of clay to make pots, but little gold: So it is with the work of this world: There be many created, but few shallbe saved. We see hereby that even in natural things, those that be most excellent, are most rare: much clay, but little gold: great plenty of common stones, but of precious stones very few: unprofitable herbs spring every where, but wholesome & medicinable herbs are more geason. 6 How many millions of Infidels, Barbarians, Turks, jews, which remain in the darkness of their own ignorance, are damned? and among Christians so many as hold not their profession truly, or otherwise are evil livers therein? Also before the coming of Christ, all the world went the broad way to damnation, for many thousand years together, excepting a few jews, which were a peculiar people unto God: and yet amongst them also it seemeth, the greater part were not saved: 7 If this be so, that God damneth so many thousands for one that he saveth, Psal. 144. james. 2. how is it true, that his mercy is above all his works, and do surmount his judgements? For if the number of the damned, do so much exceed the number that are saved, it may seem that the work of justice doth exceed the work of mercy. 8 To this objection it may thus be answered: First, that mercy may be said to exceed his justice, 2. Esdr. 7.69. for that our whole salvation is of his mercy, and our damnation of ourselves, as from the first and principal cause thereof. Ose. 13. Thy only perdition is from thyself (O Israel) and thine assistance to do good, is only from me. 9 Secondly, in that he desireth that all men might be saved. Whereby it appeareth, that he offereth his mercy to all willingly and freely, and is constrained to execute his justice by our obstinate behaviour only. Mat. 23.37. 10 Thirdly, in that he useth many means to save the damned in this life. 1. Tim. 2.9 jere. 3. First by calling them and assisting them sometimes with his grace to do good, by moving them inwardly with infinite good inspirations: secondly, by alluring them outwardly with exhortations, promises and examples of others: thirdly, by adversities: fourth by prosperities: fifthly, by giving speace to repent: lastly, by threatenings, This must needs make the very damned confess in hell, that his judgements are nothing comparable with the greatness of his mercies. 11 But to return to our purpose: Seeing they are so few that shall be saved if they be compared with those which shall perish, Isaias saith full truly, Isaias. 24. These shall lift up their voice: they shall shout for the magnificence of the Lord. That is to say, when (the kingdom of Antichrist being finished) Christ shall come in the clouds of Heaven with power & majesty: when he hath cast innumerable multitudes of the wicked into hell fire: when he hath judged all blasphemers, all fornicators, all drunkards, and all unclean persons to eternal torments: and when he hath tumbled down headlong all proud persons: then those few which are left shall lift up their voices, and shall break forth into the praises of the Lord. 12 Now let men which are lovers of themselves, eat, drink, play, laugh, live in security, and give themselves to delights, and they shall see what will come upon them soon after. Verily if there be but a few that be saved, these are not like to be in that number, but are rather to to be reckoned among those which play upon the Symphony and Harp, living in prosperity and pleasure all their days, and at last descend into their graves. 13 Thus have we the meaning and purpose of our Saviour Christ in the former sentence, now we will begin briefly to expound the same. Strive (saith he) to enter by the strait gate: one moved the question, but the Lord maketh answer not to one only, but to many. Strive ye to enter in at the strait gate. For although one had propounded the question, yet there were many which desired to hear the solution of the question. 15 But what is that strait gate, by which we are commanded to enter? Surely no other thing than Christ himself. For in another place he saith plainly, I am the door, john 10.9 by me if any man enter, he shall be safe: And again, I am the way, john 14.6 the truth and the life 16 After what manner then do men enter by Christ? Two things are required for this entrance by Christ into Heaven: The one is, on the behalf of Christ, the other is on our behalf. That which is required on Christ's part is, Apoc. 3.7. that he open the gate, for he hath the key of David, and openeth, and no man can shut: and he shutteth and no man openeth: & this is done long since. For Christ then opened unto us the gate of everlasting life, when living here upon earth he was obedient to his Father, humbling himself to the death, the most shameful death of the Cross. For as the disobedience and pride of the first Adam did shut up the gate of the kingdom of Heaven: so the obedience of the second Adam and his humility, opened the same again. Therefore that which is required on the part of Christ is already done. For the gate standeth wide open, and shall so stand unto the end of the world. 17 But on our part this is required, that we strive and labour by God's assistance to enter in at this gate, which (as is said) standeth open. And we enter, when we use and receive those means to obtain salvation which Christ hath appointed: Faith cometh by hearing the word of God preached. Gael. 5.22. namely, Faith and Repentance. For this was the first sermon the preached, Repent and believe the Gospel. These two do work hope, charity, humility, chastity, patience, etc. But because these things are hard to the carnal man and unregenerate, therefore the gate of salvation is called the strait gate. 18 But some man peradventure will say, if the Law of the Lord be a strait way or gate, why doth the same Lord in another place affirm, that his yoke is sweet, and his burden light? How do these things agree, Strive ye to enter by the strait gate: Math. 11.30. and my yoke is sweet, and my burden light? This knot may be undone many ways. S. Chrisostome expounding the seventh Chapter of S. Mathewes Gospel, affirmeth that the law of the Lord in itself is grievous and hard: but yet also that it is light and sweet, if the rewards to come, and the torments to come, be considered. Rom. 8.18 For the sufferings of this life, are nothing in comparison of the glory that shall be showed upon us. 19 If the sick man for the love of his health, is very willing to drink most bitter potions: If the husbandman in hope of the harvest to come, setteth light by the scorching heat of Summer, and the pinching cold of Winter: If the Merchant feareth not the danger of shipwreck, nor the lying in wait of Pirates when he adventureth for gold: If the soldier for vain glory and a shadow of honour, thinketh the burden of his armour light, and is contented to undergo hunger, thirst, watchings, labours, wounds, perils, and death itself: how can it be but that those things which God commandeth, must be easy and light to a Christian man, especially if he consider that great and sempiternal glory which God promiseth to his soldiers? 20 The holy Apostle writing▪ to the Ephesians doth not without cause say that he prayeth with so great carefulness, Eph. 1.18. that the God of glory would vouchsafe to give them, the spirit of wisdom, and illumined eyes of the heart, that they might know what is the hope of his calling, and what is the riches of his glory, & of his inheritance in the Saints. For he knew that the greatness of the heavenly reward was such that the only consideration thereof was able to make all grievous and bitter things sweet and light. These cogitations (saith S. Cyprian) what persecution, Cyprian. de exhor. Martirij. what torments can overcome? The mind which is settled upon religious Meditations standeth firm & stable: and the same mind standeth immovable against all the terrors of the devil, and the threatenings of the world, being confirmed by a steadfast faith of the things to come. 21 The punishments also and torments which are to come, are so continual and grievous, that to escape them, all the labours that we suffer here in earth, are not to be accounted labours. 22 But yet let us see another answer to the former question. The way of the Lord in the beginning is very strait, but by little and little it is enlarged. In the beginning it seemeth hard and bitter: but by use it groweth easy, by little and little; and by custom it is made light and sweet. 23 Hereupon Saint Bernard saith, The commandments of God, at the first seem importable, afterward, not so heavy: Then not heavy at at all: And in the end they delight. To this agreeth the saying of Saint Hierom. Virtues are hard to him that first taketh them in hand, easy to him that profiteth in them, and sweet to him that exerciseth them. And Saint Augustine saith, The paths of equity, when a man first entereth to them, are strait and narrow, but when he hath gone forward in them a time, they seem spacious and broad. Pro. 4.11. Also Solomon in his proverbs saith: I have taught thee in the way of Wisdom, and lead thee in the paths of righteousness: wherein when thou goest, thy gate shall not be strait, and when thou runnest thou shalt not fall. That is to say, before thou interest, thou shalt be discouraged, but when thou art entered, thou shalt feel little difficulty or none at all. 24 Homer the Prince of Greek Poets, a Heathen man, but yet wise, writeth, that when Ulysses should pass by those places, where Circe a famous woman in enchantments, (whereby she turned men into beasts) dwelled, carried with him a certain herb, by the force whereof, he fortified himself against her power: the roots of the which are most foul and stinking, but the flowers most fair and white as milk. The purpose of Homer is, hereby to show, that wise men (whom he describeth in the person of Ulysses) are wont to guard and fortify themselves with virtue, which is stronger than any armour of proof, least being vanquished with divers desires & lusts, they be transformed and made like unto brute beasts: and that virtue is like to the said herb which hath black roots, and white flowers, for that the beginnings of virtue are hard and unpleasant, but the fruit thereof most sweet and good. 25 Moreover, experience and daily use, proveth this. For there are many to whom if we should say thus. This must be your life hereafter: ye shall abstain from pastimes and pleasures: ye shall seldom walk abroad out of your houses: ye shall not hunt after feasts and banquets: ye shall not use wanton dalliance with women: but ye shall follow your vocation at home, wherein ye shall be conversant: & hereunto ye shall join prayer, reading, and godly Meditation. To this they would answer, we can in no wise perform this, without God should work a great miracle in us: this is no human life, but a life for Angels. 26 But if these men would begin to enter the kingdom of heaven, as it were with strong hand, to resist their evil customs, to exercise themselves in good works, and willingly to use those remedies which help to root out sin and wickedness, as often prayer, and fasting, the receiving of the blessed Sacrament of the body and blood of Christ, the diligent reading of the Scriptures and other good books, the company and fellowship of good men: who doubteth but that upon these religious exercises, there will follow such good success, that the way of the Lord shallbe opened unto them more and more: and that in a short time they shall see themselves in that place with exceeding joy of mind, whereunto afore they thought they should never come? And thus they shall not only without labour and pain but also with delight and pleasure abstain from sin and wickedness, and live a holy and blessed life. 27 For the Philosopher, though an Ethnic, saw this plainly and so taught, that it is a pleasure to a virtuous man to live virtuously: and Solomon expresseth the same thing in others words: The righteous man rejoiceth, to deal righteously. 28 Moreover this question may be answered another way, If we say with Theophilact that Christ is a strait gate, and narrow way, so called, not so much because he is so, but because he seemeth so, to the lovers of the world, to wealthy and rich men. For in very deed if men were humble, if they would lay aside many unprofitable burdens, and put off the garment of the flesh, they should (peradventure) find no straits in the way and gate of the Lord: Whereas now they think upon nothing, but how they may rise continually, how they may wax fat in body, swell in mind, how they may extend & enlarge their possessions, how they may abound and flow in wealth: neither do they cease at any time to lad themselves with the heavy burdens of the cares of this life. And what marvel then if to such men, the gate of the heavenly kingdom seem to be strait and narrow? 29 It seemed not a hard and strait way to the Apostles of our Lord: It seemed not so to them which succeeded them in profession, who forsook all that they possessed, & would needs follow poor Christ in poverty. For it cannot be expressed in words how ample and large the way of the Lord shall be made unto all them, which can set their heart upon Heaven, contemn earthly vanities, with great fervency of mind to cleave wholly unto God, and which can cut off the desires of unprofitable things. 30 Last of all this may be added also for the explication of our question, that the law and commandements of God are a strait way and gate, if they be considered by themselves, and alone. But if the grace and help of God be joined unto them, they ought not to be called a strait gate, but a sweet yoke and a light burden. 31 For this is the difference between the law and the Gospel. The law commanded that we should be holy, but it gave no grace by which men are sanctified: It commanded us to fight against the devil, but it gave not unto us necessary armour and weapons to fight: It commanded us of carnal to become spiritual, but it gave not the holy Ghost by which we might be made spiritual: It commanded us to go forward towards Heaven, but it giveth not unto us Ladders and steps by which we may ascend into Heaven. 32 Therefore the Law was a yoke, but not a sweet yoke: It was a burden, but not a light one. But the Gospel commanding the self-same things, giveth help and strength, that they may not only be done, but also that they may be easily done. 33 Wherefore the Gospel is a yoke, but sweet: It is a burden, but light. It is also a straight and a broad way: it is a sharp, and pleasant way. Let us hear the words of the Prophet saying, Because of the words of thy mouth, Psal. 119. I have kept hard ways. Behold a yoke and a burden, a straight and a narrow way. Let us hear the same Prophet again: In the way of thy Commandments I have had as great delight, as in in all manner of riches. Again, I have run the way of thy commandments, when thou hast set my heart at liberty. Behold a help of grace. 4 For then the way is enlarged, and the course easily finished, when the heart is made spacious & void with the fire of love: What is the cause that all the saints did so great and wonderful works, and we so small, and the same not without the compulsion of law many times? Surely there is no other cause but this: they were fervent, and we are cold. Finally they which complain of the straightness of the lords ways, seem to me not to have known as yet what the Gospel signifieth. For what doth the gospel signify? what grace? what the Law of love? what the holy Ghost? what Christ? what jesus? and what a deliver? but a deliverance, but liberty, and charity, but sweetness, and facility? 35 What this gate is, whereof the Lord speaketh, why it is called strait, we have hitherto showed: now these words are to be considered, Because many I say unto you, shall seek to enter in, and cannot. 36 There are three sorts of men, which shall seek to enter in, and yet notwithstanding cannot: and there is also a fourth kind, which do not so much as seek to enter in. 37 There are some therefore which seek to enter into the kingdom of heaven but they do not therefore enter, because they do not seek to pass and enter by the strait gate, but by the broad way. And of this sort are the Mahometans, the jews, Heretics, Papists, Sectaries, and all Infidels. The Mahometans seek to ender and to be saved, but therefore they enter not, and cannot be saved, because they enter not by the straight gate Christ, but by the broad gate Mahomet. For when Mahomet saw the straightness of Christian Religion, he opened a certain other gate, broad and wide, which leadeth the direct way unto hell. 38 Behold and see what a wide gate Mahomet hath set open: he hath taught nothing to be believed which exceedeth man's understanding; no Trinity, no Incarnation, no death or resurrection of the Son of God. Also he hath taught to hope for nothing, which the eye seeth not, and the ear heareth not, but floods of milk, honey and wine, fullness of venery, and fulfilling of lusts, multitude of servants, continual sports and banquets: this he would have to be the felicity of the blessed. 39 The Papists also set open a very wide gate, when they teach men to merit heaven by works; to purchase unto themselves with money, pardon for their sins past, & to come; to redeem their souls out of Purgatory fire, by purchasing infinite Masses & Dirges with money to be sung after their death; to have absolution of their sins, by confession to a Priest, with divers other points of like sort: which maketh the way very broad and open for rich men, but strait and narrow for the poor. 40 In like manner all Heretics & schismatics, which cannot endure and abide the straits of this gate, do open every one to himself a proper gate: The Family of Love hath a peculiar gate: the Anabaptists & Libertines, a wide gate: and the Brownists, and Barrowists at this time a fantastical gate, all which seek an equality of states and persons, a common participation of other men's portions, a sacrilegious spoil of the lords treasury and sanctuary with Athalia: whereby they open the broad way of disorder and confusion, and a liberty to all sin and wickedness: and yet by these gates which stand so wide open, a great multitude of men do daily enter. 41 All which the Lord calleth back with these words, Strive ye to enter in at the straight gate, for many, I say unto you, have sought to enter (namely into life) and cannot: because they enter not in by the strait gate, which only leadeth unto life. 42 Let not the largeness of the gate move you. What doth it profit to enter easily, and not by the straits, if ye enter into Hell? Nay rather, if ye be wise, suspect and stand in fear of the broadness of the gate, and of the facility of faith. Straight is the gate, and narrow is the way which leadeth unto life. And that is true Christian faith, which for the déepnes and excellency of her mysteries requireth this, that understanding be captived of will. 43 There are yet another sort, which desire to enter in by the strait gate, but they come too late, and therefore seeking to enter in cannot. He that stepped not in quickly, and at the first into the water of the pool Bethesda, after the Angel had stirred the same, Io●●. ●. lost the benefit of healing: and great were the liberties and privileges which the Israelites had in that great year of jubilee, which was every fifty year: and he that challenged not his freedom in this time, afterwares lost it. Even so now is the time of health, wherein the Archangel Christ jesus maketh the water of life effectual to our salvation: now also is that great jubilee, wherein we are to challenge the benefit of Christ's death and passion, and the gate of Heaven is set open: but the said water of life must have his use in time, or else it helpeth not: and when the year of jubilee is past, the gate of Heaven will be fast shut up. Every man's life is his year of jubilee, so that when his life is ended, the jubilee is past, and he is barred from the gate of life. 44 And because many while they live here, are overwhelmed with the cares of this world, and passing on in their way, do promise unto themselves a long life, and a large year of jubilee: the Lord foreseeing their peril, doth after this manner carefully admonish them, Strive ye to enter in at the strait gate: as if he should say, use no delays in the way, but make haste, run apace while the year of jubilee lasteth, while ye have time of repentance, and while the gate of salvation is open. For many shall seek to enter in, but because they come too late, they shall not enter. They shall knock in vain at the gate, they shall cry in vain, Lord, Lord, Math. 25. open to us, and in vain they shall wish to have one day of repentance. 45 And for whom, I beseech you, are these things so often spoken? Are they spoken for those that are dead, and stand without knocking and saying, Lord open to us? No verily, they are not spoken unto them, for they have no profit thereby. But they are spoken to us, and for us, and to him (I say) this is spoken: The gate of heaven is now opened unto you, now is the time of your jubilee come, now the kingdom of Heaven is offered unto you, ye are now called upon to enter by the strait gate, lose not this opportunity, for the gate will be shut much sooner than you think of, even before you be aware, then shall ye be most miserable and unhappy for ever: ye shall desire but one hour to be given you of this most precious time, whereof now ye make so little account, and it shall not be given unto you. 46 There is a third sort of men, which seek soon enough to enter in by the strait gate, but yet being overcome with the straits in the way, do not at last enter in. To these the Lord speaketh, Strive ye to enter in by the strait gate, because many, I say unto you, shall seek to enter: that is to say, they shall make a proof whether they can enter or not, but they shall make it dangerous: they shall assay whether they can enter by those straits, but because they seek not with all their strength to enter, therefore in the end they shall not enter. 47 There are of this sort an innumerable multitude of men, which when they hear their sins & wickednesses by the word of God condemned, do for a while purpose to forsake them, & to enter in at the strait gate of virtuous life, and to forsake their drunkenness, fornication, contention, strifes, and such like, from which the Apostle commandeth us to abstain: So that these seek to enter, and begin to enter, but soon after they return with the dog to his vomit, and with the sow to her mire again. 48 And some, many times, renew their desires: they oftentimes conceive the spirit, and yet never bring forth. But the Lord is not fed with barren desires, it is not enough to have a will to enter, but we must also labour and strive to enter. For I say unto you, many shall seek to enter, many shall have a will to enter, many shall have a desire to enter, many shall prove to enter: but because they will not strive, and labour with all their strength, therefore they shall not enter. For the kingdom of God suffereth violence, and the violent draw it unto them. 49 When there is a Comical or Tragical play at the Theatre or Curtain, do ye not see many times, how men do throng and shove with great labour to enter betimes, that they may hear and behold the same: for the which they think their pains, their, time, their labour and their cost well bestowed? But in the kingdom of heaven there shall be such glorious sights, and so far excelling those worldly vanities, and profane delights, that the beholders of them shall be made happy with the beholding thereof: And we must not tarry till our servants go before us to prepare the way, but every man by himself, be he rich, be he poor, be he noble, or unnoble, every one must seek to prepare and make his own way, and must strive, labour and endeavour all that we can, if we will be at those delightful and happy sights, 50 These things considered, which of us will not sustain the labour and travel to enter in at the strait gate? Who will not willingly suffer himself to be pained and afflicted for a time? I doubt not, but that there are many which would enter but they cannot, & therefore they cannot, because they know not how to enter. For without skill we must not look to enter by those strait and low gates. If the gate belowly, and thou lookest to go in without stooping, with a fight up body, not once bowing down thy head, is it not like that thou shalt hurt thy forehead, and yet be stopped from entrance? Even so the gate being straight, except thou know how to conform thyself to the fashion of the cross, and to enter as it were stooping, or sideways, thou shalt desire to enter in vain. Therefore this is that which the Lord saith here, Strive to enter in at the strait gate, because many, I say unto you, shall seek to enter in and cannot: and all because they cannot fashion themselves to the cross, and know not the manner of entering in by the straits. Therefore thou must conform thyself to the manner of the cross: that is to say, thou must determine with thyself to endure with a valiant mind all manner of afflictions and tribulations, and after this manner thou shalt easily enter. 51 Thus the Lord himself entered. For thus it behoved Christ to suffer: that is to say, it was requisite for Christ to be crucified, and so to enter into his glory. Thus the Apostle Peter, Thus the Apostle Saint Andrew, and thus all the elect have entered into the kingdom of heaven. For they all following the figure of the cross, with many tribulations, and with great labour, have entered into the straits of this gate. 5 But now to come to the last, and most unhappy sort of men, which do not only not strive to come in, but also do not so much as think upon any entrance. And how many think you are there to be found in this number? verily there are very few, which are not to be reckoned among this kind of men. What man is he that forgetteth not the fear of God and his own salvation? To how many do these words agree? Isaiah. 5.12 The harp and Viol, Timbrel, and Pipe, and Wine, are in their feasts: but they regard not the work of the Lord. job. 21.12. And again, They take the Tabret and harp, and rejoice in the sound of the Organs: They spend their days in wealth, and suddenly they go down to the grave. They say also unto God, depart from us: for we desire not the knowledge of thy ways, etc. That is to say, we will not walk in that strait way which thou commandest us to walk in, but we will go the broad way. 53 When the Phrygians, first became christian, the governor of the city desired to be resolved by the Bishop (who was then about to baptize him) of this question: namely whether those that shallbe saved, or those that shallbe damned, shallbe the greater number. The bishop answered, that the greater number should be lost. And I quoth the Governor will do as the most do: and so refused his Baptism. Many men at thsi day peradventure will be ashamed, openly to say thus, as this Governor did, and yet in deeds proclaim it. 54 Wherefore the greater part of men shallbe adjudged to everlasting pains. Few are chosen. Many go the broad way: Few there be that enter the strait gate: the which is not only proved unto us by words, but also by many types and figures of the scripture. 55 God in that old world, wherein Noah lived, entered into judgement with mankind, Gen. 7. and destroyed the evil and the wicked with the flood, but saved the good and godly. And how many were saved in that great multitude? A few (saith Saint Peter) that is to say, 2. Pet. 2.5 eight souls, etc. 56 Furthermore in the days of Abraham, by another figure, he setteth before our eyes, the small number of them that shallbe saved: Gen. 19 for when he destroyed Sodom and Gomorrah with fire and brimstone from heaven, he among so many people saved only three. 57 Moreover in the time of Moses, 1. Cor. 10. God brought the people of Israel out of Egypt, to plant them in the land of promise, a land flowing with milk and honey: All which things happened to them in a figure, and were done to admonish us upon whom the ends of the world are come. How many were there think you of this people, which came out of Egypt? Six hundred & three thousand, Num. 1. five hundred and fifty, beside women and children, and old men. How many of this exceeding multitude entered into the land of promise? Num. 26. No more but josua and Caleb. 58 To conclude, what other thing was the transfiguration of the Lord in the mount, but a most manifest figure of blessedness? but how many were admitted to this blessedness? only five: Moses, Helias, Peter, james and john: to give us to understand, not only that they are few that shallbe saved (because there are but few Christians, Mat. 17.1. if they be compared with Ethnics, jews, Saracens, Heretics, and such like, which without all doubt perish) but also because among Christians few shall be saved. Wherefore whosoever loveth God truly, and his own soul, let him labour and strive to enter in at the strait gate, during the time of this pilgrimage. CHAP. VI Concernining repentance without delay. Jesus the son of Syrach, 2. Eccle. 5. giveth us a very profitable admonition, to turn unto God from sin and wickedness, so speedily as possibly we can, in these words: Because thy sin is forgiven, be not without fear, to heap sin upon sin: And say not the mercy of God is great: he will forgive my manifold sins: for mercy and wrath come from him, and his indignation cometh down upon sinners. Make no tarrying to turn unto the Lord, and put not off from day to day: for suddenly shall the wrath of the Lord break forth, and in thy security thou shalt be destroyed. Also, Eccle. 12. Solomon to the same effect giveth us most excellent counsel: saying; Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years approach, wherein thou shalt say, I have no pleasure in them. hereunto agreeth the saying of Saint Augustine; Age poenitentiam dum sanus es: sic si ages, dico tibi quod securus es: quia poenitentiam egisti eo tempore, quo peccare potuisti, that is, Repent thee while thou art in health: so doing, I say unto thee thou art without danger, because thou hast repent, at what time thou mightest have sinned. 2 Although these divine testimonies might satisfy a christian man, that their hope is vain and full of peril, which defer their conversion and repentance, albeit but for one hour: yet it shallbe showed by other reasons, that it may the more plainly appear, how needful a thing it is, for man with all speed to repent him. 3 There are four principal causes, why a man cannot without great labour and difficulty, forsake sin and follow righteousness. The first cause is, a custom of sinning, the which, being now made as it were another nature, can very hardly be overcome. For as Mithridates used to eat poison so long, that nature in the end could very well brook and digest it, and the people called Gemerij, are so well acquainted with darkness wherein they live continually, that they cannot well endure the light: Even so men that live continually in sin and wickedness, thus brought us to his allure, than his care is, to hold us still in his bondage, and for fear that we should make conscience of sin, and so turn unto the Lord by repentance, he putteth a fair vizor over the ugly face of sin, and so disguiseth her, that the proud person which exceedeth in apparel, saith that his or her pride, is cleanliness and decency: The whoremonger and fornicator, taketh his filthy life to be but the course of youth: The drunkard and riotous person, persuadeth himself, that his excess is but good fellowship: The covetous person, believeth that his covetousness is good husbandry: The idle person which spendeth his whole time in dice, cards, and such like, neglecting his vocation, flattereth himself that his time thus wickedly spent, is honest recreation. Whereas if the devil had not blinded them, so as they might see sin in her colours, she would seem such a deformed monster, as they would loath her for ever. For her eyes are full of Adultery: her ears are very large and great, open to hear all vain delights: her tongue swollen with lying and deceit: her throat is an open sepulchre: her lips are bolstered up with the poison of Asps: her hands are large to receive bribes: her belly hath a tympany of surfeiting and gluttony: her back is laden with idleness: and yet her feet are swift to shed blood: with her heart she thinketh upon nothing, but how to betray the innocent, and oppress the widow and the fatherless: Yea, from the very top of the head unto the sole of the foot, she is full of botches and sores, & hath no whole part. What man will be coupled with this monster, who hath no other dowry and portion of her father the devil but hell fire? Let him then that hath been enchanted with her adulterous eyes, divorce himself betimes from her company without delay: for delay is perilous. Her handmaid Security will peradventure flatter us & say, It is yet too soon to departed, and so to crave further company: much like unto Swetonius Tranquillus crow, which in the Emperor Domitian's days, stood upon the Capitol, and said thus, All shall be well. It is the devils voice, which saith, Cras, Cras, to morrow, hereafter: but God saith, hody, Today if ye will hear his voice, harden not your hearts. If we hearken to the devils voice, he will serve us as he served Adam & Eve, and will lay open our nakedness and shame. 5 A third cause of our delayed repentance, is the absence of the holy Ghost from us. For as the spirit of the Lord dwelling in our hearts, maketh the way of virtue easy and sweet, insomuch that the Prophet David saith, Psal. 119. I have as great delight in the way of thy commandments, as in all manner of riches: and again, I have run the way of thy commandements, when thou hast set my heart at liberty: Even so contrariwise the absence of the holy Ghost, maketh the same way hard and unpleasant. And as the light of the Sun cheereth up men's spirits to go to their labour: even so the son of righteousness shining in our hearts, with the bright beams of his grace, maketh us to have a delight in the way of his commandements. The first outward mean of Paul's conversion, was the great light which he saw from heaven: then he was cast down to the ground, and humbled: he heareth a voice, and acknowledgeth it to be God's voice: Act. 9 3. Act. 26. and 22. And then ariseth up and saith, Quid faciam Domine? What shall I do? It is the celestial illumination that worketh our conversion unto God, and which frameth our hearts to his obedience. And therefore the Lord saith by the mouth of the Prophet Ose thus to sinful men, Ose. 9.12. Woe unto them when I shall departed away from them. And by the Prophet jeremy: Understand and know what a grievous thing it is, that the Lord thy God hath forsaken thee. 6 The last cause, is a certain sickness, and languishing of all the faculties of our soul. For the apple is not so eaten of worms, nor the garment with moths, as the powers of the soul are corrupted with sins and wickednesses, as the understanding is darkened, the judgement dulled, and the will depraved. Whereof it cometh, that now to live a holy and godly life, is a very hard and painful matter. Who seethe it not then, in what peril, and error they are in, who putting off their repentunce and conversion, from day to day, do think that the same which is now hard unto them, they shall find afterwards more easy, when all the causes of difficulty and hardness are increased: when they have increased the causes of their labour and difficulty, by adding sins unto sins: & when an evil custom hath taken more deep root: Shall not the Devil then more fortify his castle, which is thy soul? Shall not GOD whirh is thy light, depart further off from thee? Shall not the powers of thy soul then, having received many wounds, be made more weak and insufficient to goodness? Beside this, thou must greatly hazard the loss of heavenly treasures, by thy long delay. God hath thought upon and loved us from everlasting, and hath prepared for us an eternal reward? with what face then canst thou hold from God a little momentary service, which owest unto God all that thou art able to do for ever? 7 God hath given unto thee, the life of his only begotten son, the which is of greater price than the life of all men, and of the Angels: and by what right and prerogative darest thou deny unto him the flower of thy youth, and to spend the same in other things then in the service of God, and to offer unto him the dregs and rottenness of old age only? Mala. 1. Consider what the Prophet Malachi saith, If ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? Offer it now unto thy Prince, will he be content with thee, or accept thy person, saith the Lord of hosts? But cursed be the deceiver, which hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing. All that we have, and ourselves wholly, are not sufficient to serve the Lord. Therefore let our youth be dedicated to his service as well as our age. Let us serve him not only in sickness, but also in health; Let us turn unto him not only when we are in affliction, & under the cross, but also in prosperity. For forced holiness is of no great account. Pharaos' repentance, Festus trembling, and judas sorrow, availed them nothing. Saint Augustine in his second book of true and false Repentance, speaking of that Repentance which affliction wringeth from men, saith, Vis dicam liberaliter, etc. Wilt thou have me speak my mind freely? I do neither say, nor will say, that he shall be damned. But saith he, will ye put the matter out of doubt? Repent then whilst thou art in health: otherwise whether a man do safely departed out of this life, I myself am not sure. And the same Author in another place, saith us: Wilt thou repent thee, when thou canst sin no longer? Thy sins than have forsaken thee, and not thou thy sins. 8 Sin is common to all times & ages of man's life; yea, to frail youth more than to old age, which caused King David to say, Remember not O Lord the sins of my youth: There is then at no time want of matter in us for repentance: and yet our sins are much more than our sacrifices. Sin is common to all: but timely and speedy repentance to few. 9 But let the exhortation of our Saviour move us, which he so oftentimes repeateth, Math. 24. Mar. 13. Watch, watch, because ye know not the day nor the hour. For I demand of thee whosoever thou be, which assurest thyself that after a few years be past, thou wilt repent thee: who made thee an undoubted promise (I will not say of years and months) but of the morrow, which is but one day? nay, who can assure thee of one hour? And what greater folly and rashness can there be devised, then for a worm of the earth, to determine any thing certain, concerning the times and seasons which the Father hath set in his own power? Art thou ignorant how many this vain confidence hath deceived, even to this day? 10 But thou wilt say, the Lord is full of compassion and mercy, who hath made large promises to those that trust in him; who sent his Son into the world for me, and therefore he will not suffer me to perish. O man, thou greatly deceivest thyself. Truth it is, the promises of God are great, and greater than thou canst well consider. And yet they appertain not to thee, if thou canst make no better use of them. Think upon that Proverb of Solomon, Mel invenisti? Haste thou found honey? eat not too much. Haste thou the sweet and most comfortable promises of God in the Gospel? use them to thy comfort, yet presume not thereby to live securely in sin. For jacob must change his garments before he can obtain a blessing. Gen. 27. Hester. 2. And Hester must deck herself when she cometh into the presence of the King. That is to say, we must put off the garment of sin, by speedy repentance, & we must be clothed with virtue and godliness, as pilgrims, with Scrip and staff for celestial glory. CHAP. VII. Of the Remission of our sins by Christ, and of our love to our brethren. AMong manifold things which do set forth the wonderful power and exceeding mercy of God, there is nothing that doth so much express the same, as doth the great mystery of the Incarnation and Passion of jesus Christ, whereby we have free pardon and remission of all our sins, and that Benediction whereof the Prophet speaketh, saying; Blessed are they whose sins are covered, Psal. 32. and whose iniquities are forgiven. 2 Wonderful was the wisdom of God in the redemption of mankind, from the thraldom of sin, death and hell, in that he hath made Mercy & Truth, Righteousness and Peace, to be conjoined in one. 3 The first Adam sinned so damnation, from the which, neither he, nor his posterity could deliver themselves. God nevertheless will not have Adam and his posterity utterly to perish, & therefore in unspeakable mercy, he deviseth the mean, that his justice and righteousness might be satisfied, and yet man saved. No Saint, nor Patriarch, nor any other were he never so holy, which came out of the loins of Adam, were able to make satisfaction to God, for that first transgression. No Angel nor Archangel in heaven, was fit to take this great task in hand. Because man had sinned, justice required that man likewise should make satisfaction. 4 Behold here then the infinite love and mercy of God, who for man's redemption sent his son from heaven, Phil. 2. Luke 2. so far to be abased, as to take upon him our flesh, conceived in the womb of the holy virgin Marie by the holy Ghost, Luke. 2. that so of God & man, he might be Emanuel, that is, one Christ, in whom Mercy and Truth are met together, Righteousness & Peace have kissed each other. 5 Of this great work of wonder, wherein God hath thus conjoined his mercy and his justice, the Prophet long before prophesied thus: Unto us a Child is borne, and unto us a Son is given, and the government is upon his shoulder: and he shall call his name Wonderful, Isai. 9 Counsellor, the mighty God, the everlasting Father, the Prince of Peace. 6 This child our Emanuel, and jesus the Lords Christ, approved himself wonderful in person, & in all his works. Three things (saith S Bernard) are singularly wonderful, & wonderfully singular: that the godhead, and the Manhood should be united in one person: that one should be both a Virgin and a Mother: that faith should dwell in the heart of man, things in nature and reason so contrary. 7 This wonderful Christ, is not to be comprehended with corporal eyes alone, and with a carnal heart, but also with the eyes of a lively faith, whereby we have remission of sins. john. 3. For God so loved the world that he gave his only begotten Son, that all that believe in him should not perish, but have everlasting life. 8 He then that will be saved must come to him. Whosoever will come to the father, must come by him, who not only is the way to life, but is both the way and life. For as there was no come to be had in Egypt, but only by the hands of joseph, who after long affliction was so highly exalted: so there is no grace, nor life, no remission, no holy Ghost now to be looked for, but at the hands of our Crucified joseph. He is the Brazen Serpent, which only healeth the infernal serpent's wounds. He is that holy Temple, where only God is to be worshipped, and no where else: without him there is no hearing God, no helping God, no God for us at all. 9 Only the Faith which is effectual and available to justify us before God, is that, whose object is the body and passion of Christ jesus crucified, Rom. 4. Act, 16. & whose fruits are the works of charity. Therefore (saith the Apostle) by faith cometh the inheritance, as after grace, because the promise might be firm and sure to all the seed. 10 The means to have this faith, is the word of God preached, that hearing it, we may believe it to be the word of life. For so it is also manifest in the Acts of the Apostle, Act. 10.44 Act. 4.4. where it is said, While Peter yet spoke, the Holy Ghost fell down upon them which heard him. Rom. 10.17. And Paul to the Romans saith, Faith cometh by hearing. So as the Church preaching continually the word of God by her ministers, and offering reconciliation by Christ, giveth remission of sins: in that by the outward ministery it pronounceth the same out of the word of the Scripture, by the which, through attentive ears (as through a Conduit) both the grace and spirit of Christ do flow in, even into our heart. 11 As the word soundeth and is heard in the voice: so in a visible and evident sign, the sacraments do speak, unto the which we giving credit, obtain in very deed, that which they promise and signify. So that how often soever we hear the word, or receive the sacraments in faith, remission of sins is assured unto us: whereby no small faith is inwardly wrought in us. 12 Thus then we see, that remission of sins, is openly published by proclamation, ratified by promise: confirmed by will and testament: established in blood: and sealed with Sacraments. And thus much concerning the first mean to get remission of sins. 13 The second mean, is Charity in us, in pardoning and forgiving the offences and 16 But they which have the greatest injuries done unto them, aught to be always prepared and ready to forgive, according as we are taught in the Scriptures: Eccle. 29 Have the patience with him that humbleth himself, and keep not mercy from him. Our Saviour Christ commandeth us to forgive our brother that offendeth seventy times seven times: and which is more, to love our very enemies. Also the Apostle Paul doth not only exhort us to love our enemies, but also if they be hungry to feed them, and if they thirst to give them drink. Rom. 12. 17 Yet such is the corruption of our nature, that there is nothing that we can more hardly digest, than the forgiving of injuries. For the which cause, let us understand and know, that by how much this forgiveness which God requireth is hard unto us, by so much it is a greater argument unto men, that they are the sons of God, which do easily forgive and forget injuries, and with their heart love their enemies. For herein they do show forth a certain likeness unto God their Father, who loved us, as the Apostle saith, when we were his enemies, and reconciled unto himself, being redeemed by the death of his only Son, from eternal damnation. Pray (saith our Saviour Christ) for them that persecute you, Mat 5. and say all manner of evil sayings against you, that ye may be the children of your Father in heaven, who suffereth his sun to shine upon the just and upon the unjust. 18 The example also of our Saviour Christ maketh this matter yet more manifest, the which we ought always to have before our eyes. For he having not so much as any suspicion of sin, yet being buffeted, spit upon, whipped, blasphemed, crowned with thorns, & nailed to the Cross, prayed thus for his enemies: Luke 23. Father forgive them, for they wot not what they do. 19 There are many other most weighty reasons, which the Fathers have used, to suppress their frowardness, which are most obstinate and wilfully bend to revenge. One is, to give him to understand that hath the injury done unto him, that the same is not the principal cause of the injury, which he desireth to revenge. For all those things whatsoever, which we suffer in this life, do come from the Lord, who is the author and fountain of all righteousness and mercy. For God doth correct and chastise us as his sons, wherein he useth his creatures as his ministers, which can hurt us in nothing, but in those things which befall outwardly. But every man may most wickedly hurt himself, and defile his own mind, with hatred & envy. These things, that most rare man job understood, who being vexed of the Sebeans, Chaldeans, and the devil himself, used these words, The Lord gave, job. 1.21. Gen 45. 2. Sam. 19 and the Lord hath taken. Thus joseph forgave the injuries which his brethren did unto him. Thus David bore patiently the injuries which Shemei did unto him. It is great magnanimity in a man, when he hath received a wound, not to feel or regard the harm. 20 A second reason is, that they which do not forgive, shall not be forgiven of the Lord. For, 1. john 3. Eccle. 28. he that hateth his brother (as S. john saith) abideth in death. And Sirach saith, He that seeketh vengeance, shall find vengeance of the Lord. 21 The third reason comprehendeth those incommodities, into the which we then fall, when we will not forgive the injuries that are done unto us. For it is most certain that hatred is not only a grievous sin in itself, but also by continuance it striketh more fast into our minds, & is made greater. In so much that the man which fostereth hatred in mind, and desireth revenge, with hope to prevail against his enemy at the last, is so continually troubled day and night, that he never can put that wicked cogitation out of his mind: whereby oft times it cometh to pass, that the malicious man, will sooner go down into hell, then be brought to forgive, and with his whole heart to remit the injury. Wherefore hatred is rightly compared to a wound, wherein the head of the dart or arrow remaineth fast still. 22 There are many other inconveniences and sins, which are fast linked to this sin of hatred. Therefore Saint john saith, He which hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes. Therefore of necessity he cannot but stumble and fall. For how is it possible, that a man should allow or like either of his words or deeds, whom he hateth? Hereof therefore come rash judgements, wrath, envy, slanderings, reproachful railings, and many such like, every one of the which bring men in danger of hell-fire: whereof he is guilty (as appeareth by the testimony of Christ) which saith but so much, as Thou fool. Math. 5. What then doth continual hatred, and backbiting railers, and slanderers deserve? 23 Let us therefore follow the counsel and admonition of jesus Christ, as we tender the remission of our sins, Forgive, and ye shall be forgiven. For as Tertullian saith most comfortably, Si apud Deum deposueris iniuriam, ipse vlt●r est: Si damnum, restitutor est: Si dolorem, medicus est: Si mortem, resuscitator est. That is to say, If thou lay down the injury that is done unto thee before God's tribunal seat, he is thy revenger: If thy loss, he is thy restorer: If thy grief, he is thy Physician: If thy death, he is thy resurrection, and thy life. Now therefore as Gods elect, put on the bowels of mercy, kindness, humbleness of mind, meekness, long suffering, Coloss. 3. forbearing one another, and forgiving one another, if any have a quarrel to another: as Christ forgave, even so do ye: So shalt thou peaceably proceed in thy pilgrimage. CHAP. VIII. Concerning Blessedness and Felicity. IT is written in the ninety one Psalm, There shall no evil happen unto thee, neither shall any plague come nigh thy dwelling. These words of the Prophet David, may bear a two fold interpretation. First, that they which are here in this life under the protection of the Almighty, are free from all evil. Secondly, they contain a prophetical promise concerning the life to come. And when we be in that heavenly Tabernacle, of the which it is said in another place, Psal. 84. O Lord of Hosts, how amiable are thy tabernacles? My soul longeth, yea and fainteth for the Courts of the Lord. And the Lord in the Gospel saith, Lu. 9.16. I say unto you, make you friends of the unrighteous Mammon, that when ye want, they may receive you into their everlasting habitations. And the Author of the Epistle to the Hebrews saith, Heb. 9 Christ being a High Priest of good things to come, by a greater and a more perfect Tabernacle, not made with hands, that is, not of this building, neither by the blood of Goats and calves: but by his own blood entered he in once into the Holy place, and obtained eternal redemption for us. Also Saint john in his apocalypse, Behold, Apoc. 21. the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be their God with them. And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain: for the first things are passed. When, I say, we be in this heavenly Tabernacle, then shall no evil happen unto us, neither shall any plague come nigh our dwelling. O most blessed Tabernacle! O most safe refuge! O region most resplendent and glorious! All thy inhabitants wear crowns of glory, sit in thrones of Majesty, live in life eternal, and possess a paradise of infinite pleasures: which as S. Bernard saith, are so many that they cannot be numbered: of such eternity that they are without all end: so precious, as they cannot be estimated: & so great, as they cannot be measured. For the which cause, the Apostle saith, neither the eye hath seen, nor ear heaerd: 1. Cor. 2. Apoc, 2. nor the heart of man conceived, what things God hath prepared for those that love him. And Christ saith, No man knoweth it, but he that enjoyeth it. 2 Yet notwithstanding, as it is reported of a skilful Geometrician, that finding the length of Hercules foot upon the hill Olympus, made a portraiture of his whole body by that one part: Even so by those demonstrations which in God's word are found, we may make a conjecture of this Tabernacle, and the felicity in the same, although we can not express the full perfection thereof. 3 We have therefore a most comfortable description of this Tabernacle, in the 21. and 22. chapters of Saint john's revelation, comparing it unto a city which is made of pure gold, with a great and high wall of the precious stone called jaspis. The wall whereof had also twelve foundations, made of twelve distinct precious stones, which he there nameth: also 12. gates made of 12. rich stones called Margarites, and every gate was an entire Margarite. The streets of the city were paved with gold, enterlayed also with pearls, & 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 perpetual and continual fruit: there was no night in that City, nor any defiled thing entered there: but they (saith he) which are within shall reign for ever and ever. 4 By this description, wherein Saint john useth such words as he could, and not as he would, he giveth us to understand, that the greatness of the felicity prepared for us in heaven, is such, that as I noted before, we may very well think with S, Paul that no tongue of man is able to declare it, nor heart imagine it. 5 This city or tabernacle shall in ampleness and in beauty, be far beyond the reach of man's reason to comprehend. Yet the greatness and ampleness, may partly be conceived by the view of the stars. For if the least of them be of such greatness, as all the Princes of the world have not within their power so much compass and space, and yet an innumerable multitude of stars have place in the firmament, where there remaineth still room and space for many more: how great then is the ampleness and capacity of heaven itself? The which giveth just cause to the Prophet Baruch to cry out & say; Bar. 3.24 O Israel, how great is the house of God, and how large is the place of his possession? 5 And now what shall we say of beauty, delicacy, and glory of paradise? This our earthly world, which is as it were in comparison of that other, but a stable of beasts, a place of exile, and a vale of misery and tears: if this be so decked & garnished by the great and most skilful workmaster, that it seemeth not to be a stable of beasts, but a garden of delight and pleasures: the firmament adorned with so many stars like golden knops, the earth paved with sweet smelling herbs, and glorious flowers: decked shith flourishing trees and green woods: watered with seas, and rivers: replenished with great majesty of cities and towns: garnished with all manner of fruits and spices: and furnished with all living creatures, as beasts, fowls, and fishes, serving for man's necessary use & pleasure: If I say, this frame of the world be made so glorious for man which is but a servant, and also for so small a time, in respect of the eternity to come: what then shall we imagine that the habitation prepared for the eternity, and the King's palace itself shall be? Surely, no less, than the power and wisdom of the maker (who is omnipotent, and wisdom itself) could make and finish. 6 But the chief praise of a city consisteth in this, to have many Citizens which are noble, peaceable, and quiet: the which are to be found in most excellent manner in the celestial Jerusalem. For if we consider the holy Angels, doth not job say, job. 25.3. Can his Soldiers be numbered? And the Prophet Daniel saith, Dan. 7.10 A hundred thousand ministered unto him: and ten thousand thousands stood before him. And if we consider the number of holy men that shall be there, then hearken to the words of Saint john in the Revelation, I beheld, Apoc. 7.9 and lo a great multitude, which no man could number, of all nations and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white long Robes, and Palms in their hands. And this multitude shall not be confused, but passing well ordered 7 As touching the Nobility of these heavenly Citizens, what shall we say, when as they shall be triumphant kings, princes, the sons of God, and after a sort Gods themselves, and inhabitants of the kingdom belongeth to the body, consists in the change and glorification of our flesh after the general resurrection: that is to say, whereby this corrupted body of ours shall put on incorruption, and of mortal, become immortal. All this flesh, I say of ours, which now so burdeneth and grieveth the soul, which is now subject to so many changes, vexed with so many sicknesses, infected with so many corruptions: oppressed with so many crosses and vexations, shall be freed from all these, and made perfect to endure for ever with the soul, without any alteration. For it shall be delivered from all the infirmities, diseases, pains, troubles, and encumbrances of this life, and in steed thereof, it shall have a most perfect and glorious estate, which shall never fade and decay any more. Mat. 15. And then (saith Christ) they shall shine as the Sun in the kingdom of their Father. And if one Sun can lighten and fill the whole world with his brightness: if the majesty & glory of his beams be such and so great, that some Ethnics, do worship him for God: and if he have been called of the ancients, the Father of gladness, the eye of the world, and the fountain of light: What shall so many glorified bodies of the blessed be? surely they shall be so many suns, so many lamps, and so many shining lights to lighten the heavenly Jerusalem. 11 Now to say somewhat concerning the soul as the principal part of man: We must understand, that although there be many things which make us happy, yet they all are no where else to be found but in God. For then at the last we shall be happy and blessed, when we shallbe like unto God, which by nature is blessed. And we shall be like unto God, when we shall see him as he is. As the Evangelist Saint john testifieth, saying; dearly beloved, john. 3. we are now the sons of God, and it hath not yet appeared what we shall be: and we know that when we shall appear, we shall be like him: for we shall see him as he is. Saint Paul also putteth our felicity in seeing God face to face. And therefore Saint Austin saith, 1. Cor. 13. This only sight of God is our happiness. 12 For as God is hereof blessed, because he seeth and beholdeth himself being the first and the chief truth: even so we also shall be blessed and like unto God, according to our measure: namely, when we shall behold and see him as he is, the first and most principal truth. 13 Furthermore, if the Moon and Stars do receive their light, and are made like unto the Sun, when they are opposite unto him, and do after a sort behold him: how much more shall the pure minds of the blessed receive the divine light, and be made like unto God, when as they shall no more in a glass or dark speech, but face to face, behold the uncreated sun and light of righteousness? 14 O what a joy shall it be, when at one view we behold the most high and hidden mystery of the inseparable Trinity, and of the love of God therein towards us? and when we shall see all things whatsoever in God. For what shall not he see who seethe him that seethe all things? Then shall man's mind have perpetual rest and peace, neither shall it desire any further understanding, when he hath all before his eyes that may be understood. Then shall man's will be quiet, when he enjoyeth that felicity, wherein all other good things, as in the fountain & Ocean of all happiness, are contained. Then shall faith have her perfect work: hope shall enjoy that which she long desired, but charity shall abide for ever. Then shall be sung continual praises unto the Lamb: and the song although it be always sung, yet it shall be ever new. 15 Therefore our true and only blessedness consisteth in the sight of God: as our Lord Christ hath testified. Mat. 5. Blessed are the pure in heart for they shall see God. This is life everlasting, john. 17. that men know thee the true God, and jesus Christ whom thou hast sent. 16 This blessedness, though it be but one simple thing, yet hath it riches, power & pleasure. In this world no man is rich, no man is satisfied: for the heart of man is greater than all the world can content. But in that most blessed life, the souls of the blessed shall be rich and satisfied with God whom it shall possess. This abundance of all things the Lord promised saying. Luke. 6. Good measure and running over, and pressed down, shall men give into your bosoms. And in another place, Mat. 24. Verily, verily I say unto you, he shall make him ruler over all his substance. 17 The blessed souls also shall have their honour and power. For if they shall be Princes, if Kings, if the sons of God, and petty Gods, and if they shall sit in God's throne: how can it be, but that they shall be most mighty and glorious? For thus saith God in the Revelation of Saint john; To him that overcometh, Apoc. 3. will I grant to sit with me in my throne, even as I overcame, and sit with my father in his throne. O incredible glory, what labours and sorrows will not they forget, which shall be invested into God's throne, and have palms of victory put into their hands, and crowns set upon their heads by Gods own hands, before all the Princes of heaven? Therefore the Apostle Paul most truly crieth out saying: Rom. 8. The afflictions of this life are nothing in comparison of the glory that shall be showed upon us. 2. Cor. 4. And again: Our tribulation which is momentany and light, prepareth an exceeding joy & weight of glory unto us. etc. 18 The joy and pleasure that the souls of the blessed shall have cannot be expressed, especially when soul and body shall be united again in the resurrection. O joy above all joys, surmounting all joys, and without the which there is no joy, when shall I enter into thee (saith Saint Augustine) when shall I enjoy thee to see my God that dwelleth in thee? 35 solilo quiorum. 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: they possess joy and gladness, 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 as with apparel: and having crowns of precious stones upon their heads? O kingdom of everlasting bliss, where thou, O Lord, the hope of all saints art, and the ●adem of their perpetual glory, rejoicing them on every side, with thy blessed sight. In this kingdom of thine there is infinite joy and mirth, without sadness: health without sorrow: life without labour: light without darkness: felicity without ceasing: all goodness without any evil. Where youth flourisheth that never waxeth old: life that knoweth no end: beauty that never fadeth: love that never vanisheth: health that never diminisheth joy that never endeth. Where sorrow is never felt: complaint never heard: matter of sadness is never seen: nor evil success is ever feared: Because they possess thee, O Lord, which art the perfection of their felicity. 19 Let us enter into these godly meditations with this holy man: let us not neglect so great felicity, for the love of transitory things which are mere vanity: why do we so earnestly labour for things of no moment, and have that most happy and blessed life offered unto us, wherein all felicity consisteth? Thebrotus when he had read the book of Plato of the immortality of the soul, was so moved therewith, that immediately he cast down himself headlong from a high wall. Shall Plato's heathen Philosophy so much prevail with an Ethnic, which had no feeling of this felicity, that in hope of immortality he bereft himself of life, and shall not the sweet and most comfortable promises of the Gospel much more persuade us, which have the true knowledge of Christ and his heavenly kingdom, to forsake these vanities, and delights and pleasures of the world? Remember often that worthy sentence: Hoc momentum, unde pendet aeternitas: that is, This life is a moment of time, whereof all eternity of death or life to come dependeth. If it be a moment, the joys thereof must needs be momentany: and miserable is that joy which hath an end. But the joys of heaven are so perfect, that nothing can be added to them, nor taken away from them, and therefore perpetual. This therefore is the most happy and blessed place to build and set up a Tabernacle, where no manner of evil shall happen unto us, nor any plague come near us. Therefore stand fast in this station against all temptation, so shalt thou the more cheerfully shake off all carnal burdens, and recreate thyself in this painful pilgrimage. CHAP. IX. Concerning the liberty of God's children. Liberty is a thing very pleasant & delectable, and more wished for then any thing in the world: in so much that we by experience see, that not only men, but also beasts, do greatly desire liberty, & do prefer it before all other things. The little birds, whether it be that of Canary, or the Nightingale, with whose sweet tunes men are delighted, being shut in cages are served most daintily, without their wont labour to seek their food: and yet for all this, so great is the love of liberty, that many times they will neither sing nor eat being sullen and full of sorrow, and if they can they will gladly escape out of their cage, more desiring to get their living with labour & in the cold air, then to be kept captive in Palaces, with the delights of Kings. It this desire be in beasts, and birds which are devoid of reason, what great account ought man to make of liberty, who alone should be freed, & yet nevertheless, is often times compelled to serve most cruel masters. 2 There are two sorts of liberty: The one is a true liberty: the other is false. The true liberty is that which we have by regeneration, by which we have the participation of the spirit of Christ, through the which we are freed from the tyranny and invasion of sin, and our minds prepared unto good works: by the power whereof the Apostle Paul saith thus: I can do all things through him that strengtheneth me. And again: It is God that worketh in you both the will, Philip. 4. Philip. 2. john. 8. and also the deed. Wherefore our saviour Christ saith, If the Son make you free, then are you free in deed. 3 And although all corruption of the affections of man's mind, be not taken away, yet it is so maimed and weakened, by the power of the holy ghost, that it is not able, as afore, to hinder the making of a right choice: and this is the true freedom & liberty which we have by our regeneration. Of this liberty Saint Augustine speaketh thus. August. in sententiis suis sententia 53. A good man is never servant, but is alway Lord of all things, howsoever he seemeth to be in servitude and bondage. And contrariwise a wicked man, although he seem to be free, yet he is a servant, and that not of one man alone, but he serveth so many masters as he hath sins. 4 Then, that is a false liberty, which maketh the body only free, and leaveth the mind subject to sin and wickedness, most miserably to serve them. For I am persuaded, that neither Alexander nor Caesar were free, although they commanded the whole world, so long as they most filthily served their sins. Neither can I say that Peter and Paul were servants being imprisoned, and kept in chains and bonds, when as notwithstanding in mind, they went freely throughout the world, and by their letters, as by a king's letters patents, delivered, and set at liberty daily an infinite sort of men. For as man differeth from bruit beasts, not so much in the members of his body, as in the virtues of the mind, even so not the liberty of the body, but the liberty of the mind is the true liberty, and alone is to be called man's liberty. Of the which freedom and bondage Christ speaketh thus. Every one that doth sin, john. 8. is the servant of sin: and if the Son shall make you free, then are you free indeed. And the Apostle Paul in like manner saith; Rom. 6. Know ye not that to whom so ever ye give yourselves, as servants to obey: his servants ye are, to whom ye obey: whether it be of sin unto death, or of obedience unto righteousness: when ye were the servants of sin, ye were free from righteousness. 5 To restore us unto this freedom and liberty, from the intolerable bondage, and most cruel tyranny of sin, from the horrible wages, and reward thereof, which is death, our Saviour Christ hath taken upon him, and undergone that which is unspeakable. 6 What Orator is able sufficiently to unfold and declare the tyranny of sin and concupiscence? First of all do but consider what a cruel tyranny the sin of whoredom exerciseth upon those that are in bondage thereunto. And see what an adulterous woman will do to satisfy and fulfil the command of this tyrant. She knoweth very well, that if her husband happily take her in her wickedness she shall without all doubt he utterly undone: she shall beside the loss of her good name, riches, friends, and credit with her parents, children, and and kindred, lose, which is more, her soul, and whatsoever is both good in this world, and in the world to come, and shall leave behind her perpetual matter of sorrow and grief: And yet for all this, so great is the force of her affection, and the tyranny of this wickedness so insatiable, that this miserable woman is constrained to incur all these perils though very fearful and evident, and to devour all troubles, so that she may serve her unclean lust. What tyrant hath been ever heard of, so cruel, that would have his captives to obey and serve him with so great peril and detriment? 7 Yea, this and the like wickednesses at this day, do swallow men up, and so devour their whole time, that they suffer them to do, to say, to think, and to dream upon nothing else. Wine and Women (saith Syrach) make wise men runagates: Because men being made drunken with the love of carnal pleasures, are no less witless to do all other things, and so far from reason and judgement, as if they had quaffed up an exceeding quantity of most strong wine. For reason, (which the fathers call Noct●●am cerebri, the brains Glow-worm) being once extinguished, what are we better than beasts? Therefore such men, neither the fear of God, neither the prick of conscience, neither death, neither judgement, neither paradise, neither hell, nor any other thing, will call back to a better life. And the more secure they are, the more busily they endeavour, and apply themselves to all manner of wickedness. And they do constrain not only the members of their body, but also their mind and understanding, which by nature is the Lady and most noble part of man, to watch day and night, and to labour, to find out the means and the ways how to satisfy the lusts of the flesh, how to indite songs and Sonnets of love full of wantonness and deceit, how to deck and set out themselves with fine apparel, with sweet smells, with dances, and other like allurements. The which to do is no better, then to wrest the heavenly light of the mind, which was made to behold God, to the obedience of a most wicked bondslave: and to make the mind, being withdrawn from heavenly exercises, to be subject unto the appetites of a most abject handmaid. 8 Therefore whoredom is a great and intolerable tyranny over the mind of man: And no less is that tyranny of Ambition. For behold and see what a heavy yoke ambition layeth upon his bondmen, commanding them that all their words and works be wholly employed as nets and snares, to get the common praise and fame of men: and it compelleth them also to creep as it were upon the ground: and to fly through the air. For man at the commandment of Ambition, seeketh to climb higher than all men, to be subject to none, to rule all men: and yet sometime when occasion serveth, he prostrateth himself, and humbleth himself to all men. Thus the miserable man being contrary to himself, and divided in himself, outwardly preferreth humility, and in heart, pride. 9 Furthermore, the laws of this most cruel tyrant are such, that if a man do receive a little reproach or detriment either by right or by wrong, he thinketh that he is utterly disgraced, if he do not presently revenge it, and if by no other means, then to provoke his enemy to some singular combat, and so rather to lose his soul and body, then to hazard the least part of his dignity. 10 I omit the tyranny of covetousness, and of other vices which are innumerable: affirming with the Prophet David, that all the servants of sin, do sit in darkness, and in the shadow of death, fast bound in misery and iron. For what greater blindness can be imagined, than that man should not know himself, that he should not know God, that he should not know wherefore he liveth, and seethe not his bonds, his miseries, his perils, and his harms? 11 And what greater misery can there be, than that miserable man should have an infinite sort of desires, as it were an infinite sort of mouths & stomachs, which always bark, always crave, always hunger, and is not able to satisfy and fill so much as one of them? 12 But now let us see, what reward sin giveth unto her servants, for so great labours? Let us hearken to the Apostle, and he will tell us, The wages of sin (saith he) is death: that is to say, both the first and the second death. For what gall is to the lips: a Cockatrice to the eyes: a dead carcase to the nose: and Allows to the taste: the same, and more, is sin to the soul of man. 23 Therefore let the bondslaves of sin and wickedness go, and serve their masters: let them run into all dangers: let them not spare for cost nor labours: let them watch day & night, lest peradventure they be beguiled of so great a stipend. O fools, which for the wages of eternal death, will willingly bear so heavy a yoke, when as with much less labour ye might serve righteousness, who rewardeth her servants with eternal li●e in the kingdom of heaven. Wicked men labour, and good men labour also: both suffer, both sweat, both delve and dig: but good and godly men, till that ground, (likewise husbandmen) which is firm, sound, & fruitful, that is to say, they exercise themselves in good works and in sound virtues, whereby they rearpe in the end everlasting life: but wicked and ungodly men, plough in the sand, and sow in the flesh, and of the same, shall receive the wages of sin, eternal death. 14 Therefore, whether ye consider the wickednesses by themselves or the wages of the same: the service of sin must needs be horrible and woeful. But yet there is nothing which doth so much set forth the misery of servitude and the excellency of liberty, as the manner of our setting at liberty, and the passion of the Deliverer. For God which made the world without labour, and as it were with a beck only at his will: that he might deliver us from bondage & slavery, thought it good to be borne in a stable, and was content to die in sorrows and pains. But what manner of sorrows? Verily such, that the only cogitation & expectation of them, might have been able to have brought him into a bitter agony, to sweat water and blood plentifully. The suffering of them, made the most hard stones to rent, the earth to tremble, and heaven itself to be abashed. 15 If God made so great a reckoning of thy liberty, that he vouchsafed to take upon him the form of a servant, and to live three and thirty years, in hunger and thirst, in cold, in nakedness, in fastings, in watchings, in journeys, in persecutions, and in the end to shed forth his most precious heart blood upon the Cross, rather than he would suffer this precious gem to be taken from out of his hands: let us then acknowledge that exceeding glory of the sons of God, whereunto we are called, which is the mother of all good things, which alone is able to give true peace, perfit joy, blessed rest, and tranquillity. If the heathen Romans of old time, for a false and fading liberty, suffered great perils, and death itself; as Quintus Mutius Scaevola thrust into the fire his right hand: the Decii vowed themselves to the death, that their legions of soldiers might be preserved and get the victory: Curtius being armed at all points, and mounted upon a horse, threw himself willingly into a gulf of the earth, that the City of Rome might be delivered from the pestilence: for so had the Oracle given answer, that the wrath of the gods would cease, if that which the Romans esteemed best, were thrown into that gulf. Brutus also for the preservation of the liberty of his Country, did not stick to slay his own children: If the heathen I say esteemed thus of their liberty, (which is in no point comparable to ours) how much ought we to esteem of that most true liberty, whereby we are delivered from sin, from sathan, from death, and from the wrath of God. They sought humane praise, a thing doubtless unconstant, and of small force, as appeareth by the saying of the Poet Virgil concerning Brutus, His Country's love him drives, and greedy lust of endless same. But our end is to approve ourselves unto God, whose judgement cannot be deceived: and to get the prize of the kingdom of heaven, and the fellowship of Angels, which is set before us as the end of our liberty, which we seek to attain by this Pilgrimage. CHAP. X. Concerning the Imitation of Christ. THe true and sound perfection of a Christian man consists in this, to imitate Christ so near as possibly he can: for he is the head, we are his members: he is the captain, we his soldiers: he is the Doctor, we are his disciples. It is said of Plato's Scholars, that both their diet, and their apparel, was always like unto that of their Masters. And the Heathen could say, that the perfection of a man is to be like jupiter. So in like manner, Christians must do all things after the example of Christ: because the perfection of Christianity is to be like Christ. 2 But let no man be afraid or troubled: Let no man say with despair, how can it be that men which are made of dust, should imitate GOD? that we which are a mass or lump of sin, should be like the unspotted lamb of God? For we are not commanded to imitate and follow Christ in that glory and majesty, wherein he sitteth in heaven at the right hand of his Father: nor yet in that power & virtue, by which he governeth the whole world, and worketh signs and wonders: but only in that pattern of holiness which he set before us in our flesh, when he was here on earth. 3 For thou shalt never find these precepts in Scripture: he which walketh not upon the sea, is not worthy of me: he that doth not daily raise up dead men unto life, cannot be my disciple: and blessed is he which foreshoweth things to come, and is mighty in signs and wonders, because to such belongeth the kingdom of heaven. These are not the things that we are commanded to follow in Christ: but these rather, Learn of me for I am meek and humble in heart, Mat. 11. Christi exemplum (saith Saint Augustine) est medicament●m vn●rum. etc. The example of Christ is a remedy to amend wickedness in us: but especially it is (saith he) a medicine for pride, and a pattern of humility. For both his doctrine, and his whole life was nothing else but an example of meekness and humility: what man bearing the name of a Christian, is not ashamed to see Christ so humble and meek, and himself so proud? Math. 10. (Again he saith) He that taketh not up his Cross and followeth me, is not worthy of me: Also blessed are the meek, Math. 5. blessed are the poor in spirit: blessed are they which mourn: blessed are the merciful: blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of Heaven. 4 This thing our Captains and guides the Apostles, very well understood, who albeit they spoke the languages of all nations, and were most famous in working of miracles, knowing themselves to be the teachers of the whole world: yet herein alone they rejoiced, that they were counted worthy to suffer contumely for the name of jesus. And the blessed Apostle Paul, beside those things which he had in common with the other Apostles, being rapt up into the third heavens heard certain things which are secret, and yet for all that, he judged not himself any whit the more like or near unto Christ: but for those things only which he rehearseth in the latter Epistle to the Corinthians: 2. Cor. 12. they (saith he) are ministers of Christ, (I speak as a fool) I am more: In labours more abundant: In stripes above measure: in prison more plenteously: In death often. 5 These are the things which we are to imitate in our great Commander and captain: namely, in adversity, patience: In hard matters, fortitude: In all peril and labour, constancy. What heart is so cold and cowardly, which considering the inestimable greatness of the gift that God hath bestowed upon us, in giving unto us his own so well beloved Son with all his perfection, is not inflamed with an exceeding earnest desire, to become like unto him in good works? especially seeing the Father hath given him unto us for an example, whereon we must continually look, framing our life after such a sort, as it may be a true counterpane of the life of jesus Christ (as saith saint Peter) For as much as Christ hath suffered for us, 1. Tet. 2. leaving us an example, to the end that we should follow his footsteps. Out of this consideration followeth the whole frame and fashioning of ourselves like unto him in all his deeds, words, and thoughts, leaving our former wicked life, and decking ourselves with the new life, that is to wit, with the life of Christ. By reason whereof Saint Paul saith: Let us cast away the works of darkness, and put on the armour of life, not in feasting nor in drunkenness, nor in chambering and wantonness, nor in strife: but put you on the Lord jesus Christ, and make no preparation for the flesh, nor for the lusts thereof. 6 hereupon the true Christian being in love with jesus Christ, saith in himself: Sith that jesus Christ, not having any need of me, hath redeemed me with his own blood, and is become poor to enrich me: I will likewise give my goods, yea and my very life, for the love and welfare of my neighbour. He that hath not this affection, is no true Christian: For he cannot say that he loveth jesus Christ, if he love not his members: and if we love not our neighbour, for whose sake Christ hath shed his blood, we cannot truly say that we love jesus Christ: who being equal with God, was obedient to his Father, even to the death of the cross, and hath loved and redeemed us, giving himself unto us, with all that ever he hath. After the same manner, we being rich, and having abundance of good things at Christ's hand, must also be obedient unto God, to offer and give our works, and all that we have, yea and even ourselves to our neighbours and brethren in jesus Christ, serving them, and helping them at their need, and being unto them as another Christ. 7 And as jesus Christ hath endured all the persecutions and spites of the world for the glory of God: so must we with all patientnes, cheerfully bear the persecutions, and reproaches that are done by false Christians, to all such as will live faithfully in jesus Christ, who gave his life for his enemies, and prayed for them upon the Cross. And this is to follow Christ's steps according to Saint Peter's saying. 8 But now turn thy eyes a while unto thyself, and diligently behold and see what thou dost imitate and follow in the life of Christ. Thou delightest in sumptuous wardroabes, and in many suits of costly apparel: But Christ in the most cold time of Winter, was laid naked in a Manger. Thou spendest hours and days in feasting and banqueting, amidst thy dainty dishes, talking, and serving thy belly: and the Son of God afflicted his most innocent body with hunger and thirst. Thou livest in peace and pleasure, in recreations, in plays, in pastimes, and art delighted in idleness, passing thy time in singing, laughing and sporting: And the Son of God came down from heaven for our salvation, that we might not perish eternally, and for this cause was a pilgrim, preached, laboured, took no rest, and spent whole nights in prayer for us. Thou earth & ashes, canst not digest the least injury of words without displeasure: but God sent his son for us to suffer most meekly of wicked men evil sayings, reproaches, spitting upon, buffet, whipping, crowning with thorns, wounding, and at last death itself. Thou contemnest great things, and magnifiest small trifles, if thou sinnest, thou sayest it is nothing: if thy head do ache but a little, thou thinkest it to be a great matter: To lose thy soul thou makest no great reckoning: but if thou be in peril to lose but a finger, thou wilt call together all the Physicians and Chirurgeons in the City. But Christ with his true example of life, taught that there is no evil so much to be feared, as sin and hell: that nothing was so much to be desired as God, the glory of God, salvation, and virtue: and that he is rich, noble, wise, and beautiful indeed, which is endued with patience, humility, charity, chastity, and with other virtues: & that he is a poor man, vile, deformed, and witless, which is a fornicator, a drunkard, a covetous and proud person, and which is polluted with other vices, as with a lepry and scab. For Christ being God, and having all thing in his power, to choose what manner of life he would, during the time that he lived on earth, chose the most vile and abject state of life: and therefore for his house, had a stable: for his bed, a manger: for clothes of Tapestry, hay, and the same none of his own: a poor mother: thin and a spare diet, apparel suitable: to be short, he sought no manner of pomp, riches, or pleasure of this world. And contrariwise, he refused no labours, no afflictions, no miseries, nor any evils, saving only sin, only which evil he would have his Disciples and professors utterly to abhor. 9 And thou canst not say, that he neither could, nor knew how to choose a better state. For he which was God most mighty, was also most wise. And what other thing doth Isaias commend in him more, Isaia. 7. then that he should be called Emanuel, and he should know how to shun the evil, and choose the good? Hath not Christ then plainly and evidenly by his example of life taught, that there is no evil so much to be eschewed, thee, as with a shield, who hath said, I am the way, the truih, and the life: him therefore follow in this pilgrimage here on earth, so shalt thou never err. CHAP. XI. Concerning the cross and tribulations of this life. IF in all other things, it behoveth a wise man to have skill to behave and govern himself, how much more in adversity, the which is of such force to shake & discomfort the mind of man, that thereof come heresies, desperation, thefts, homicides, and all manner of wickedness, with the which all men do so abound, that whether we be small or great, rich or poor, noble or base, or whatsoever else, we have more calamity, than felicity. 2 The efficient cause of these calamities, is God himself, as he testifieth by the mouth of Isay the Prophet saying: Isay 45.7. I am the Lord, and there is no other: I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things. And holy job, whenin one day he had lost all his riches, all his children, and the health of his body, & understanding that he was thus afflicted, partly by the Sabeians, and partly by the Chaldeans, partly by the wind, and partly by fire, which the devil in his malice raised, and therewithal consumed and spoiled his goods: did he say, the Lord hath given, and the devil hath taken? No verily, but he said; The Lord hath given, job. 1. and the Lord hath taken, blessed be the name of the Lord. And in another place, Shall we receive good from the hands of the Lord, and not evil also? 3 Wherefore whatsoever befall us, whether storm or tempest: thieves or murderers: losses at the sea or on the land: famine or pestilence: sicknesses or imprisonment: or whether we be afflicted with heretics, or schismatic: with Angels or devils: with heaven or earth: or from whence soever any tribulation doth come, God alone is to be feared, to be prayed unto, & to be pacified, to his will and commandment all things obey. For fire, water, hail, snow, frost, rain, wind, storm and tempest, these when they seem to be grievous unto men, what do they else but fulfil his word? 4 There are two gates then to be considered, by which tribulations do enter into the world: the one is Gods providence, the other is sin. Concerning his providence, Solomon saith: wisdom. 6. Chap. 14. He hath made the small and great, and careth for all alike. And again; Thy providence, O Father, governeth it. And our Saviour Christ himself saith: Are not two sparrows sold for a farthing? and one of them falleth not to the ground without your heavenly father. Math. 6. The very hairs of your head are numbered. 5 Not only the scriptures, but that most excellent and comely order, by which we see so many several things governed, being so different, so divers, and so disagreeing in natures, and in places, doth prove unto us, that all things in the world, are governed and ruled, not by fortune and chance, but by the providence of God. Even as, if thou hear a harp sound pleasantly, or if thou see a waggon or a ship to go forward by art, reason, and order, although thou see not the harper, wagoner, or master of the ship, yet thou art out of doubt, that there is a harper which causeth the harry to sound in good tune, a wagoner, and a shipmaster, which maketh both the waggon and ship, to move and go. 6 We are two manner of ways afflicted by God. For sometimes we are troubled by those things, which without any fault of their own, do hurt us: and sometime by those things, which hurt us not without their fault and sin. The first follow the laws of nature, by which it is ordained that among mortal creatures, the weaker shall always give place unto the stronger. The other do break the law of God. As when we suffer and sustain any thing at the hands of wicked men, God hath a work therein, so farforth as it may be to our good, and therefore suffereth the evil to be done, drawing out of the evil a greater good. 7 For God is said to work in that which is good: for there is nothing so evil, which hath not some good joined with it. And there is no good so small, whereof God cannot make a bottomless fountain, and as it were an Ocean of all good things. As for example, behold a lame man. What is it to halt? To halt, is to walk: but yet, not without a malady. To walk is good, but the malady is evil: Whereof or from whence hath the man that walking which is good? From the power of his will and moving instrument of the mind. From whence cometh the malady? cometh it from his will? No verily: but either of the shortness, or crookedness of his leg, or from such like cause. After the same manner, a thief stretcheth forth his hand, he shaketh his sword, and it is of God, and is good. But to kill him whom he should not, is evil, and cometh from the wicked will of man, which God neither compelleth, nor moveth, nor helpeth to evil: and yet nevertheless suffereth that to be done, which he desireth. Thus than we see how far God hath his work in the sins of men, in suffering them to be done. And although it is in him not to suffer evil, the which without his sufferance could not be, yet notwithstanding (that I may use Saint Augustine's words) he thinketh it better to draw that which is good from evil, than not to suffer any evil at all. For God would not suffer any sin to be, if he were not so mighty, so prudent, and so good, that both he knoweth how, and also can and will out of sin, work greater good. 8 What greater evil could there be, than so many Prophets, so many Apostles, so many Martyrs, and Christ himself to be slain? Can not God have hindered this? No doubt most easily: but he would not. By which we see how great glary & felicity he hath brought to them that suffered: how great honour and praise they have yielded to God, for whom they suffered, and how great profit and commodity their deaths and sufferings hath brought to the whole world. Neither did the Church at any time suffer the persecutions of the heathen, but it was thereby made the better, the more vigilant, the more glorious, and like gold, which coming out of the furnace, is more fine and pure. 9 The other cause of all our calamities, miseries, and afflictions of this life is sin. By reason whereof, so soon as we are borne, we bring with us the sentence of death. Much like unto those sick men, of whose life the physicians having no hope, do only for a time maintain life with preservatives, that so a little while he may linger to make his testament, and then departed. Even so it fareth with us all, who do not therefore, eat, drink and sleep, that we may never die (for that cannot be) but that we may prolong our life for a few days, and so prepare ourselves to 〈◊〉? And as Pirates, which are taken at the sea by the royal ships, and are brought to the shore there to be hanged, and have no longer hope of life, than there is space between the ship and the land: even so every one of us which like Roavers' sail here in the sea of this world, being once taken and holden captive by the ministers of God's justice, when we are come to a certain place and point of our age, shall without all doubt, or mercy, abide there, and suffer death. 10 Sin therefore hath opened the passage unto death: and the whole host of tribulations do follow death as their captain and guide, and do enter in upon us by the same breach of sin. And as we do read of sin, The wages of sin is death: even so also we read of tribulations, Miseros fucit populos peccatum▪ That is: Sin is the cause of many tribulations. 11 Neither is it for one sin of adam's that so many tribulations come upon us: but also for an innumerable sort of sins, which we have added, and do add daily, as the holy ghost by the mouth of the Prophet David hath pronounced: If their children forsake my law, & walk not in my judgements: if they break my statutes and keep not my commandments, Psal. 89. I will visit their iniquities 〈◊〉 the rod, and their sins with scourges. 12 God afflicted the jewish nation, one while by the Philistines, another while by the Madianits: another while by the Assyrians: and also by the Romans: but always first they sinned and provoked God to anger: as the book of judges, the books of Kings, and of the Prophets do declare. God also afflicted the Church of Christians by tyrants, as Nero's, Dioclesian's, and such like, which most cruelly persecuted the Church: the cause of all which persecutions, was the sins and wickednesses of the Christians, as appeareth by Cyprian and Eusebius. 13 Thus far concerning the causes of tribulations: now we will speak of the effects. Concerning the effect and fruit of tribulation, Chap. 12. the author of the Epistle to the Hebrews writeth thus: Now, no chastising for the present time seemeth to be joyful, but grievous: but afterward it bringeth the quiet fruit of righteousness, unto them which are thereby exercised. Although therefore we cannot plainly know the fruits of tribulation, before such time as we come to that blessed and heavenly life, which is free from all misery and trouble: yet notwithstanding it will be very profitable for us, to speak and think upon the same diligently to desperation. But as the physician of things venomous and hurtful, maketh most healthful medicines: even so Almighty God by his wisdom, out of afflictions (although they be evil things) bringeth forth in his elect most excellent virtues, among which patience is one. 17 This patience worketh experience also, the which is a certain trial both of ourselves, and of our own strength: and especially of the might and goodness of God. For in suffering of adversities, we learn how great the corruption of our nature is, which being touched with any adversity, strait way (except the holy Ghost help) breaketh forth into murmurings, grudge, and into blasphemies, and complaints against the providence of God. Whereof we have a lively example set forth in job, who being delivered by God unto the devil, to be tried: how great blasphemies powered he out in his afflictions? how much complaineth he of the providence and justice of God? But the light of the holy Ghost had no sooner illumined him, but how did he pluck up his spirits again? How godly and rightly doth he judge of God? The crookedness of our nature is hidden from us: for the heart of man is unsearchable. But look how soon the fire is stricken out of the flint stone, so soon breaketh out our perverse nature, when tribulation oppresseth us. This trial (as Peter saith) is even as a furnace unto gold. And therefore God answered Abraham, when he was now ready to sacrifice his Son; Now I know that thou fearest God, No doubt, that was known unto God afore. But by that fact he brought to pass, that this obedience was the better known unto others. For we are like unto certain spices, whose sweet savour is not felt, unless a man bruise them well. We are also like to stones called Piridites, which show not forth that force which they have to burn, except, when they be pressed hard with the fingers. 18 The trial also (before spoken of) bringeth hope. Whereby we see that God hath so disposed those instruments of his, as that they should one help another, and the one bring in the other. By reason of the hope of the glory of God, afflictions are not troublesome unto us: but God giving us strength we bore them with a valiant mind. And in the very suffering, we have a greater trial and proof of the goodness of God towards us: whereupon we conceive the greater hope. So hope breedeth and bringeth in patience: and patience hope. For when we consider that God was present with us, in suffering our afflictions patiently, we hope also that he will hereafter be present with us, and at the length make us blessed. The sick man because he hath confidence in the Physician, suffereth his impostume to be cut. Afterward as he feeleth himself relieved, he putteth confidence more and more in the Physician: so as if need were, that his foot should be cut off also, he would nothing doubt to commit himself to his fidelity. The devil so much as in him lieth driveth us to desperation: and by afflictions goeth about to persuade us, that God is our enemy. But contrariwise the holy Ghost saith: Because thou hast quietly and patiently borne affliction, it may be a sure token unto thee, that God therein declareth his favour towards thee. Wherefore have thou a good trust, for he undoubtedly will deliver thee. 19 This confidence will make us to resolve with the Apostle Paul, Rom. 8. that no manner of tribulation shall be able to remove us from the love of God which is in Christ: Neither the loss of goods, of wife, childien, friends, lands, and possessions, nor any thing in the world: because we are verily persuaded that his love and bounty towards us is such, that often times he most abundantly restoreth those things which are lost for his sake: and that sometimes in the midst of tribulation, and even in the very cross and death, he giveth to his children so much strength and consolation, that in very deed, it is more than a hundred fold. The loss of the said worldly things is to many a great grief: but is not the winning of a hundred fold so much, and the obtaining of an everlasting kingdom a good salve for this sore? If we gain with the loss of transitore things, heavenly treasures: with the forsaking of worldly friends, Christ to be our dear and sure friend: and with the refusing father, mother, brother, sister, wife, children, purchase God to be our heavenly father, Christ our most loving brother, and to be loved of the Son of God, as his dear darlings, and only beloved spouse, what have we lost? what greater gain can we have? or what more profitable exchange can be made? This bargain and profit, hath our heavenly Father promised unto us, by a bill of his own hand, sealed with the blood of his only Son, testified by the witness of his Apostles, and left with us in our own custody to be paid at the sight, whensoever we shall require it. Whereof this is the content: Who so hath forsaken house, brother, sister, father, mother, wife, children, or land, for my name's sake, he shall receive an hundred fold, and the inheritance of everlasting life. Who will deny, but that hunger, cold, nakedness, cxtreame poverty, and want of things partly necessary, are a heavy burden for a man to bear? But the weight hereof is lightened & made easy to them that with a right eye, and unfeignedly do believe God's promise, and cast their care on him. Cast thy care upon the Lord, for he careth for thee. Your heavenly father knoweth that ye have need of all these things, meat, drink, and clothes. He ministereth these things in due time to the beasts of the earth, the fowls of the air, the fishes of the Sea, and will he not keep his promise unto us, for whose sakes he hath made these creatures, and hath made us Lords over them? What cause have we to mistrust his promise, rather than the bird that flieth forth in the morning upon this natural persuasion, that he shall find food, not doubting but that he who made him, will not suffer him to starve with hunger: Have we seen such as put their trust in him starve with hunger, die with cold, or perish through nakedness? It hath not been heard of, that the righteous hath been forsaken, or his seed beg, wanting bread? For they that know the name of the Lord will trust therein: for he forsaketh not them, that seek after him. And he hath willed us in the day of our troubles, to call upon him, adding this promise that he will deliver us. Whereunto the Prophet David did so trust, feeling the comfortable truth thereof at sundry times, in many and dangerous perils, that he persuaded himself all fear set apart, to undergo one painful danger or other whatsoever: yea, if it were to wake in the valley of the shadow of death, that he should not have cause to fear, comforting himself with this saying, (which was Gods promise made unto all) For thou art with me: thy rod and thy staff, even they shall comfort me. Psal. 23. Is God's staff waxen so weak, that we dare not now lean too much thereon, lest it should break? Or is he now such a changeling, that he will not be with us in our troubles, according to thy promise? Will he not give us his staff to stay us by, and reach us his hand to hold us up as he hath been wont to do? No doubt but that he will be most ready in all extremity to help according to his promise: The Lord that made thee (O jacob) and he that fashioned thee (O Israel) saith thus, Esay. 43. fear not, for I will defend thee, etc. 20 He is that mighty Captain, who having under his government many soldiers and servants, Math. 8. hath them so at his commandment, that when he biddeth them go, they go: when he saith abide, they abide: and when he willeth them to do this or that, they obey his word. For pain, pleasure, grief, ease, sickness, health, life and death, are at the beck and call of God, and do come and go at his appointment, as the faithful Centurion confesseth in the Gospel; Math. 8. Yea, he worketh so forcibly in his children that lean wholly unto his promise, that he maketh to them, of pain, a pleasure: of grief, ease: of sickness, health: and of death, life: As contrariwise to the unbelieving, pleasure, ease, health, and life, is a weary, irksome, and painful death. 21 But reason and our flesh are hardly persuaded, that we are beloved of GOD, when we be exercised with afflictions, & yet the author of the epistle to the Hebrews saith, That if we be not under chastisement, Heb. 12. (whereof all are partakers) we are bastards and not sons. Rom. 8. And S. Paul to the Romans bringeth in the complaints of the Saints which were tormented and afflicted before Christ's time: Psal. 44. For thy sake are we delivered to the death all the day long: we are accounted as sheep to the slaughter. They which made this complaint were (as cannot be denied) most dear unto God: and yet they make this sorrowful complaint, we are accounted as sheep to the slaughter. As if they had said, We are otherwise dealt with, than the Fathers in the old time were dealt withal, unto whom God seemed to bear great favour, when as he enriched them, fought for them, gave them the victory, and with excellent names and titles, made them famous and honourable: we say they are now otherwise dealt with, for we are delivered unto the enemies as sheep to be slain: as unto whom they may do what pleaseth them: death hangeth all the day long over our heads, and we are never in security: but yet herein we are comforted, that we are not in this peril as men that suffer for evil doing, but, For thy sake, that is for Religion and godliness. 22 Whereby also we are admonished, that pains, punishments, and death, make not Martyrs, but the cause: For otherwise many suffer many grievous things, and yet are not martyrs, nor confessors. If punishments mke martyrs, than the Papists at this day, might truly boast of Martyrdom, when for their traitorous deserts to their Prince and Country, they are rightly executed. And some Sectaries & schismatics, which would feign be reputed Confessors, might then have some just colour to complain of persecution, when they are by Ecclesiastical censures justly punished. But these are such Martyrs and Confessors, of whom S. Augustine writing to Boniface, de correctione Donatistatum, and in many other places, complaineth, saying that in his time there were Circumcellions, a furious kind of men, which if they could find none that would kill them, would often times break their own necks headlong, and would slay themselves. These men (saith he) must not be counted martyrs. These are not sheep, but Goats: these are not led against their wills: but run headlong through ambition, and proud conceit. These Rams follow not the example of Christ, of whom it is written, that when he was led like a sheep unto death, yet did he not open his mouth: for these open their mouths too too wide, uttering blasphemies against Magistrates. These have forgotten the sentence of the Apostle, If I shall deliver my body to be burnt, 1. Cor. 13. and have no charity, it profiteth me nothing. Therefore Martyrs and confessors, beside the goodness of the cause, must be meek, patiented, and charitable. 23 Wherefore we having a good cause, aught with patience and meekness be ready prepared, when trial shall be to suffer persecution and tribulation, after the example of the holy Martyrs of old time, because the cross always followeth them which will live godly in Christ jesus: Then he, who hath promised us, that neither in fire, water, no nor yet in the shadow of death he will be from us, but will be our buckler, defender, and shield: faithfully will perform the same, in such wise, that no temptation shall so assail us, but that he will give us a joyful end and deliverance. 24 The holy Ghost hath caused many histories to be kept in writing for us, that live now in the latter age of the world, to this end, that we should not only behold in them, the fiery raging of the world, from the beginning, against the people of God, and how stoutly they withstood and overcame by faithful patience the malice thereof, but also by reading of them, we should in our like troubles, learn like patience, receive the same comfort, and being thoroughly tried, conceive a sure hope of the same victory, which they after many and sundry trials, did win, whereof we shall not be disappointed, if we to the end, strive lawfully. If it be too hard and above your capacity, to behold all the histories & examples propounded in the scriptures, and the chronicles of Christ's Church, with such consideration that you may espy and behold in them the order of Gods working with his Church in all ages: and if you do not understand in diligent perusing them, that the end and issue was ever joyful, and glorious victory and deliverance, wherewith to comfort yourselves in the midst of miseries, take into your hands the comfortable history of king David: mark his whole life from that time he was taken from his Father's sheep, until his death: behold in him yourselves, whensoever you shall be afflicted with any kind of Cross. 25 After that the Lord had found out David, a man after his own mind, and appointed him king over his people, who laboured worthily to deliver & defend God's people from their enemies the Idolaters, that dwelled near about him he did not grant unto him such quietness, neither to his people, but that he was in continual troubles, and no small dangers, during the life of Saul, and also after Saules death, the idolaters, and also Saules friends, seeking all the ways that might be, to depose him from his kingdom. 26 And not only was he thus vexed with his foreign enemies, but also most grievously of all other by those of his household, who should have been his most dear friends, his own natural son Absolom, his most privy Counsellors, 2. Sam. 15 the nobility of his realm, & the most part of his subjects. Absalon pretending to his father David a great holiness (as the manner of hypocrites is) desired to have leave to go into Hebron, there to sacrifice for the performance of a vow, which he had made in the time of his being in Syria: but his meaning was to obtain the kingdom from his Father, and to stir all Israel against him, which he brought to pass. David was banished, and pursued unto the death by his own son: who wrought so much villainy against his own Father, that he did not forbear in the despite of him to misuse his Father's wives in the sight of all the people. How grievous and dangerous this sudden change was to David, and to the godly people, which were but a few in respect of the great number of the malicious Hypocrites which followed Absolom, it appeareth plainly in the story, & you may easily consider. 27 The best that was like to come of the matter was, that while the kingdom of Israel was thus divided, God's enemies the Pbilistines, which had lain long in wait therefore, should snatch up from both the parties the kingdom of Israel, and not only utterly banish Gods true Religion from among the Israelites: but also bring them, their country, and their posterity, into most miserable bondage and thraldom, and that to God's enemies the most vile people, and hated of all the world. 28 David in all these perlious dangers of his own life, loss of his kingdom, and utter destruction of God's people, did not discourage himself, but understanding all this to be the work of Gods own hand, acknowledging the true cause unfeignedly, did persuade himself that the Lord after a time, when his good will should be, would give a comfortable end to all these storms and bitter pangs. His whole behaviour he himself describeth in a Psalm, which is left in writing for us, to learn thereafter how to behave ourselves in the like persecutions. 29 When he was fled from Jerusalem, and the priests were departed from him with the Ark of the Lords covenant, he went upon Mount Clivet barefoot, wept as he went, & had his head covered: and so did all the people that were with him. And he made his moan unto the Lord, saying: O jehova how are they increased that trouble me? How many are they that rise against me? How many are they that say of my soul, there is no help for him in his God? 30 Wonder not though this good King with a heavy heart, and sorrowful cheer, doth lament & bewail his dolorous estate. Would it not grieve a King when he thinketh of no such matter, suddenly to be cast out of his royal seat, and brought in danger of his life, and that by his own natural son? Can the displeasure of any enemy so much pierce the heart of a kind Father, as the unnatural cruelty of the son, to seek his death, of whom he himself had his life? It grieved him no small deal to perceive such as had been his wise counsellors, whom he much trusted, (whose duty it had been, with the spending of their own lives, to have defended the common weal, brought to good and quiet order, both in matter of policy, and of God's true Religion) to be the supporters and maintainers of an Hypocrite, who had neither respect to Gods true honour, nor yet consideration of duty to his most honourable Father, neither yet regard to the prosperous weal of his native country. But nothing of all these grieved him so much as this one thing: the remembrance and true acknowledging in himself, that he himielfe was the only cause of all these evils. He called to remembrance that these plagues fell upon him sent from God, whose work it was, and that for his sins, which were the cause thereof, and this made him weep and mourn. For so soon as the Prophet Nathan had warned him of his offence, he cried peccavi, I have sinned: and afterward when he saw this grievous and sudden change follow, he perceived it came partly for his sin, by the work of God, and therefore submitted himself wholly to Gods will, saying: If I shall find favour in the eyes of the Lord, he will bring me again, & show me both his Ark and the Tabernacle thereof. 2. Sam. 15 But and the Lord thus say, I have no lust unto thee: behold here I am, let him do with me, what seemeth him good in his eyes. 31 Thus the worthy man of God acknowledgeth his troubles to be of God's hand, his sins to be the cause, & therefore humbly & faithfully submitteth himself to Gods bordering, well content to receive whatsoever should be laid upon him. He assured himself, that when he himself were most weakest, then God would declare his strength for his own glories sake, and after he were reduced to faithful repentance by the correction of his merciful father, than the rod should be cast into the fire. 32 This consideration of plagues and tribulations, both to private men particularly, and also of Realms and whole common wealths is diligently to be weighed, that as they come from God, so have they this end, that they tend partly to his own glory, partly to our profit and amendment. For although sin be the general cause wherefore all mankind was, is, and shall be molested with many and sundry kinds of troubles and calamities, yet the calamities and afflictions, are not all kind of men alike, nor yet for one end and purpose. For the wicked and reprobate are punished, and whipped of God, to a far other end and meaning, than the godly and chosen children, who are the true Church of God, the lively members of Christ, and such as shall be never separated from God, and his loving favour in Christ jesus. 33 These although they be never without trouble in this world, but always exercised under the cross, yet the cause and consideration, why God will have them thus exercised, is either for the honour and glory of his own name, or the profit, commodity, and exceeding benefit of them, whom he thus afflicteth, either else for both these considerations together: for that there is no trouble that comes to Christ's Church, or any member thereof, which appeareth not plainly to redound to God's glory, and the profit of the afflicted, if it be well and justly considered. 34 Thus may you plainly see, how God hath wrought with his Church in old time, and therefore should not discourage yourselves, for any sudden change: but with David acknowledge your sins to God, declare unto him how many they be that vex you, and rise against you, naming you Hugonotes, Lutherians, Heretics, and the children of Belial, as they named David. Let the wicked Idolaters boast and brag, that they will prevail against you and overcome you, and that God hath given you over, and will be no more your God: let them put their trust in Absolom with his large golden locks, and in the wisdom of Achitophel, the wise counsellor, yet say you with David, Thou O Lord art my defender, and the lifter up of my head. Persuade yourselves with David, that the Lord is your defender, who hath compassed you round about and is as it were a shield, that doth cover you on every side: it is he only that may and will compass you about with glory and honour: It is he that will thrust down those proud hypocrites from their seat, and exalt his lowly and meek: It is he which will smite your enemies on the chéeke-boane, and burst all their tooth in sunder: he will hang up Absolom, by his own long hair: and Achitophel through desperation, shall hang himself: the bands shall be broken, and you delivered: for this belongeth unto the Lord, to save his from their enemies, and to bless his people, that they may safely proceed in their pilgrimage to heaven without fear. CHAP. XII. Concerning the alterations of true Religion in all ages. ALbeit David & his kingdom, after he was anointed king over God's people, were exercised with many troubles, during his time: yet he observed the ordinances of the Lord, and kept the true Religion, among his people, according to the commandment of God. After him Solomon had governance of God's people, who in the beginning of his reign walked after his father David, did build God's temple, & observed the true Religion: but that lasted but a while: for in his latter years, he fell to Idolatry and the service of false Gods, so that the true service of God began then to be corrupted. 2 After him, his son Roboam reigned, at whose beginning that realm had such a miserable change, that it could never after recover itself again: sor the kingdom was divided, and ten tribes which were called afterward Israel, fell from Roboam, and from the true Religion, unto Idolatry, and false serving of God, and so continued in false superstitious Religion, always hating the true religion of God, killing the Prophets, that did teach the truth, and the godly people, that confessed the same many years, and yet all that time persuaded themselves, that they had the true service of God, and that their doings did much please God: yea, the face of God's Church was so blemished, and brought to such a small number of true professors, that the Prophet Elyas complaineth, that there was not one left, but he himself alone, whose life also they sought after. Consider will this history and the working of God with his Church and true Religion. The Prophet Samuel, had taught the people the true service of God: the worthy king David maintained the same all his time, but with great difficulty. Solomon his son, a Prince of most singular wisdom and knowledge, perfectly instructed in the ways of the Lord fell from God, and corrupted God's Religion, with the false services invented by man, so that the Lord was so offended therewith, that he cut off from the rule of his posterity, the most part of the kingdom: For the ten Tribes were never after him under the governance of his succession, neither did they afterward walk in the fear of God, but in Idolatry and false Religion, till at the last God sent the Assyrians to invade them in that wise, that they overcame them, carried them forth of their own country, dispersed them in many countries among the heathen, sent strangers to inhabit their land, and so utterly destroyed that kingdom. 3 This was a fearful judgement of God, where he had but one small kingdom in the whole world, that bore the face of his Church, where his true honour was maintained, and that so dodainly of twelve tribes, ten should fall from God, to Idolatry, and false Religion: yea, and the other also, during all the time of Roboam, and his son Abia after him: so that during all this time, there was not in the world any Church, or people, where the sincere Religion, and pure word of God, was received by public authority and common order: although God reserved always some that privately served him, & feared his name faithfully, who were always so hated and punished by the Idolaters, that their lives were bitter unto them. 4 In those days did the Idolaters make the self same reasons & arguments against the Prophets and their doctrine, which Idolaters do make now against God's people, and his true Religion concerning generality. The faithful them lived among those Idoters with no less peril and danger, than the Christians have done in Spain, and in other Countries, where the Gospel hath not free passage. The Prophets were then imprisoned, and driven out of their country like seditious heretics, the causers of all evil, as the true preachers in some places of Christendom now are. 5 After the death of the wicked Kings of jehuda, God visited his people with some light of the truth by the means of Asa: and King josaphat after him: who restored (although not perfectly) the true Religion, banished the false, and destroyed the Altars of the Idolaters. The which reformation was done not without great difficulty and trouble, and continued but a small time in that same order. For joram the son of King josaphat, overthrew the true service of God, condemned it, and brought in the place thereof, the superstitions and Idolatries of the Kings of Israel: and so the Church continued never perfectly reform, but always afflicted, till the time of Ezekias. For although Aza, josaphat, joaz, Amazias, Vzzias, & joatham, attempted a reformation, and were indifferently good Kings, yet was not the Church cleansed of all the Idolatries, and false counterfeit Religion, as it appeareth by the Prophets, E●ia, Amos, Isai, Osea, Micha. But the worthy King Ezechia in the first year of his rain, began to reform Religion, broke down and banished all Idols and Images, hill Altars, and what so ever was against God's commandment, restoring Gods true Religion after the rule of God's word. The which thing as he brought to pass, not without great troubles and difficulties, so it continued in purity but a little time. For his son, wicked Manasses, who reigned after him, put away, and did forsake the true way, and brought in again all manner of Idolatry & false Religion: & did grievously punish and persecute, the faithful people and true Prophets. He shed (saith the Scripture) innocent blood exceeding abundantly. In like manner did his son Ammon also, who reigned after him. 6 This grievous change remained thus, until the good king josias made a new and godly reformation, which ought to be a glass to all Princes to behold themselves in. But this godly reformation of this good king did not continue, for his son & all the kings of juda after him forsook the ways of God, and restored again the idolatry, and false religion of their forefathers, and so continued, till God sent the king of Babylon to destroy their City, Temple, and country: who also led them captive into Babylon, where they continued many years in great affliction: as it appeareth by the Prophets jeremy and Daniel: so that in five hundred years and above, in the days of all the kings of jehuda, God's religion was set forth, and received in public order sincerely and perfectly, and the contrary utterly banished and abolished. But in the times of David, Ezechias, & josias, (as jesus the son of Syrach witnesseth,) All Kings except David, Ezechias, and josias, committed wickedness: For even the Kings of jehuda also forsake the laws of God. 7 With what difficulty and troubles, God's religion and true service was restored after the return of God's people from Babylon, & how short a time it continued in purity, what troubles & grievous persecutions the true servants of the Lord suffered, it is partly set forth in Esdras and Nehemiah: after in Hester, and then in Machabes: And although unto the coming of Christ, there was an outward face and beautiful show of God's religion among the jews, yet was it so defaced, and utterly falsified with traditions of the pharisees, who were at that time in estimation, that Christ himself doth testify, that their service was but vain traditions of men, Mat. 15. and the commandemnet of God was not observed. All that time there were no Prophets, to instruct them in the right way: for immediately after the captivity, all prophesying ceased in Israel. Now peruse the History of our Saviour Christ in the four Evangelists, & you shall perceive in what state Christ found his true religion: what pains and travail he took to restore the true & sincere honouring of God: with how great difficulty he brought it to pass: and at the last, how it cost him his life. After whose death the cruelty of them, who would seem to have and maintain the true honouring of God ceased not, but stirred most vehement persecution against the true Church of Christ, and dispersed it throughout all the world: With what pains, troubles, and difficulty true Christianity was planted, and false Religion put away, Saint Lucas partly mentioneth in the Acts of the Apostles, who spent their lives in the building of Christ's Church. 8 After Christ's death, the cruel tyrant Nero the Emperor, did persecute the Church most cruelly, after whose time, the Church was in some quiet, but not long. For Domitian the Emperor, did persecute Christ's Church to destroy his true religion most heinously. Nerua his successor was friendly to the Christians. trajan after him, a cruel persecuter and enemy: And then Hadrian after whose time the Church had rest for a while. For shortly after, the Christians that were in Asia, and also in the West parts, were cruelly disquieted. Shortly after this time▪ did England receive the Christian Faith, and was the first Country of all the world, that received the Faith of Christ by public authority. Lucius being the first Christian King. But the purity of Christ's truth did not long here continue, not much above one hundredth years. 9 Severus the Emperor, wrought all the means that might be to destroy Christ's Church, and to subvert the true Religion with most sharp persecution: after whose time, there was some quiet. But shortly after the cruel tyrant Maximinus did sore molest the faithful, and likewise after him Decius, Gallus, Hostilianus, Lucius, Valerianus. Galienus granted the Christians peace: Aurelianus did persecute them. And Dioclesianus, more like an infernal Serpent, than an earthly man, did as it were devour the Church most cruelly. In this time, was the greatest persecution that hath been before: the tormentors were much more weary in shedding the Christian blood, and cruelly tormenting the faithful, them the holy Martyrs were in suffering the pains. There were in this persecution within thirty days, above seventeen thousand Christians killed most spitefully. Eusebius Eccle. Hist. lib. 8. cap. 9 10 But Constantine the good Emperor became a Christian, set the Church in peace, and was the first Emperor that did by public authority put down Gentility, and truly maintained Christianity. But that lasted not long. For within short time after, julianus the Apostata, being Emperor, went about to undo all that Constantine had done: used wonderful policies to destroy the Christian Religion, and did afflict the faithful very grievously. After this time the Church was grievously molested by the Arrians, after with Humes, Vandals & Goths, and so continued many years, till all good learning began wonderfully to be decayed. And at the length, albeit the Church seemed to be at rest, yet hath it been even unto this day miserably afflicted and wonderfully defaced, by two Vicars of the Devil, put in commission at one time, about eight hundred years since: The one, Mahomet for the Eest: the other, Antichrist of Rome, for the West. The one foreign, the other a more near and domestical enemy to Christians. For during these four hundred years Rome hath been Topheth, and the valley of Hynnom, and the very Altar, whereon hath been sacrificed the body of God's children. Whose tyranny and outrage is such, that the Kings and Potentates of the world, have been and are greatly damnified and injured by her, as appeareth by many notable pageants, which she hath played afore our time: among which, this one shall serve for many. 11 Pope Innocent being displeased with George Pogiebracius, king of Bohemia, for favouring of john Hus, and his religion: that is to say, for playing the part of a godly Prince, did excommunicate and depose him, appointed his kingdom to Mathias. But Frederick the Emperor would not thereto consent: and especially after the death of the aforesaid George, when the Emperor and the Bohemians leaving out Mathias, did nominate Vladislaus, son of Casimirus King of Polony, to be king of Boheme, for the which, great war and trouble kindled between him, and Frederick the Emperor: wherein the Emperor, had been utterly overthrown, had not Albertus' Duke of Saxony, rescued the Emperor, and expressed the vehemency of Mathias. This fire of dissension being kindled by the terrible thunderbolt of the Pope's Excommunication, did yet a greater mischief. For it hindered the said Mathias in his expedition against the Turks, wherein he should have been set forward and aided, by Christian Princes and Bishops. The like curse and excommunication hath been denounced by the Antichristian Bishop Pius Quintus, for the like cause, as we all know, against Q. Elizabeth, but the same hath been altogether turned to her & her people's good, by him that can and will bless, where Baalam curseth. What should I need to set before you the bloody broils of France, and of the Low-countries thereto adjoining, wrought and brought to pass, by this domestical enemy, under the colour and name of a holy league, thereby to maintain Idolatry and superstition, and to root out the religion and service of almighty God? It is too too manifest, they have felt it, & all the world cannot but condemn it. But what better can be expected? Can any good come from Rome? No verily. For as Babylon is full of Ostriches: as Africa yearly breedeth some monster, and as Sodom and Gomer sendeth forth yearly noisome stinches: So the Church of Rome, is the nurse and fountain, which sendeth forth error, treason, rebellion, and utter desolation (if it were possible) of all christian kingdoms. 12 Now weigh and consider with yourselves this same brief rehearsal of the seat of God's church, how the church of the Israelites was afflicted in the time of the kings: then carried into a strange country captives: after their return and redeifiing of the temple, what great perils and troubles it sustained, till after the days of the Maccabees: next, consider the history of Christ, and the Acts of the Apostles. After this the ten not able persecutions, which the Church suffered under most cruel tyrants, from the eight year of Nero, by the space of three hundred and twenty years, unto the time of Constantine: and from his time three hundred years after by the Arrians and barbarous Huns, Vandals and Goths, by whose means good learning was decayed, & ignorance brought in: and then mark with advisement, how that from that time hitherto, Mahomet hath usurped and afflicted the East Church, and the Pope the West: (for he began to exercise his proud power over the Church, about the same time, that Mahomet brought in his religion.) Consider I say with advisement, in all these times, how little while God's Religion was maintained in the church: what perilous changes were in the kingdom: what exceeding cruelty was always used against the people of God, as though they had been heretics, his word condemned as heresy, and the cause of all evils: and you shall easily perceive that neither Gugall, Silo, nor Mispah, can assure the Lords tabernacle any rest: and that Religion keepeth not her place and standing any long time. 13 The use and profit which is to be made hereof unto ourselves is this: that forsomuch as God hath given unto us his word, and the ministery thereof, in such wise that we have amongst us (blessed be his name therefore) his true religion and service: let us not grow secure, forgetting our duties unto him, in regard of so unspeakable a blessing, lest he come shortly & remove our candlestick from us. Apoc. 2. For he hath no less cause to execute this judgement against us now, than he had of old time against the obstinate, and unthankful jews, of whom he complaineth thus: What shall I do unto thee, 2. Esdr. 1. O jacob, thou juda wouldst not obey? I will turn me to other nations, and to those will I give my name. For he entreateth us continually as a father doth his sons: as a mother her daughters: and as her nurse her young babes, that we would be his people: and lo by our disobedience we refuse. It is therefore to be feared, that the kingdom of God shall be taken from us, and given to a nation, Math. 21. which will bring forth fruits of the same. For I am verily persuaded, there is nothing that will more speedily deprive us of God's favour, and that will sooner bring upon us his heavy judgements, than our unthankfulness, in abusing his word and ministery. 14 It fareth with us, as it did with the Israelites, after their mighty deliverance out of Egypt, in the wilderness: who at the first when Manna was strange unto them, liked it wonderfully, so that they would run out even on the sabbath, although they were forbidden to gather it, but soon after waxed weary of it. Even so in the beginning of Queen Elizabeth, most happy reign, we all as men almost hunger-starved for lack of the spiritual food of God's word, the Manna of our soul, were right glad by what occasion, or from what manner of person soever we might hear that Angelical tidings as it were from heaven, of our salvation in Christ, & of our justification through faith in him: yea, how joyful were we then to hear God served in our vulgar tongue, with that same form of prayer now used in the Church, which some nice wantoness at this day condemn, saying: Nauseat anima nostra, we loathe this, we will have a better form: we will set up a Temple in Gerezin, in stead of that in Jerusalem. 15 Through this fullness, some are grown so lazy and unlusty towards the spiritual Manna, that they will no more go seek it abroad, as in former time of need, but they will have it brought home to their houses, and so make the public minister, a parlour preacher, as if it were now a time of persecution: whereas Ely hath his open place by one of the pillars of the Temple, where any man may find him, which is desirous of knowledge. For they which desired to be instructed by Christ, asked him: Rabbi, ubi habitas? Master where dwellest thou? He answered, Come and see. And they came to him: not he to them: he himself commanding it should be so: If any man thirst let him come to me. 16 And as touching Religion, many be of Gallios' mind, that it is nothing but a question of names: or of Pharaos' mind, that it is but a vain thing: or at most of king Agrippa's mind, to be half Christians. But Nazianzene to the Arrians saith, Aut totum honora, aut totum abijce: Either honour Christ wholly, or cast Christ wholly away. 17 There be also many which deal with God's word & his religion, as doth the Butterfly with the sweet flowers: and that is, even to die their wings with them, that they may seem to be of a fair painted colour. These think that holiness consisteth in often, & much hearing, how little soever they practise. They can endure the sowing of a Gomer, although thy reap but an Epha. To these it may be said, as Photion said sometime to the Athenian hands, O quam multos duces, quam pauces milites: more teachers than followers. 18 And as for the ministery, it serveth for nothing now adays but even for a whetstone to set the people's tongues on edge withal: Come (say they) let us smite jeremy with the tonng, & give no heed unto his words, Gods Ministers have cause to complain as Ezech. in his time, that they be judged & condemned at the doors of men's houses: or as christ, and his apostles, by the fire side: and as john Baptist▪ that they receive their judgement at the tablecloth or carpet, not from any judicial seat. 19 Do we think that God will suffer still this contempt of his word & ministry unpunished: he hath already looked a long time for our amending, & hath long borne with our evil doing. And although it is truly said of God, in respect of his long sufferance, that he hath lea●●● feet: so as truly it may be said in respect of his any judgements following the same, that he hath iron hands. He cometh against us slowly, but when he comes, he payeth home surely. 20 For these forty and six years past, who hath led the life of delights but we? What nation under heaven hath been happy, but our English nation? Our God hath long loved us: Our God hath long suffered us, and with his cheerful countenance hath most lovingly looked upon us: But even as the Troyans', when their city was beaten down flat to the ground, said thus; Troia fuit, there was a Troy, or we had a Troy: so the time may come, wherein we may say, God was in this place, and we witted it not: we had once God's favour, & we acknowledged it not. 21 Lt us then in time recall ourselves to a better consideration, and let us constantly and thankfully embrace the word of God, and persever in the way of godliness. It was king Hezechias singular commendation, that he did cleave unto the Lord, and departed not from him. And it was a Christian resolution of Policarpe to the Léefetenant of Anthony, who incited him to deliver himself from imprisonment and bonds by blaspheming Christ: to whom he made this answer; These eighty six years have I served him, and yet did he never hurt me: and sure, Gal. 3. I will not forsake him now. Even so let us resolve, that for so much as we have begun our pilgrimage in the spirit, never to end it in the flesh: And that if all the world would fall away from God and his word, yet we, and ours, will serve the Lord. josua. 24. would admonish thee to enter into the Court of Conscience, and examine thyself, especially in these four points following. THE covert OF CONSCIENCE: Wherein every Sinner may examine and try himself, whether he be fitly prepared to receive the blessed Sacrament of the Lords Supper. dearly beloved in our Lord and Saviour jesus Christ, If we will be worthy receivers of the holy Supper of our most blessed Saviour and Redeemer, it is necessary that we hearken unto the holy Apostle S. Paul, in his first Epistle to the Corinthians, Chapter 11. verse 27. Where he saith thus: Whosoever shall eat this bread, and drink the Cup of the Lord unworthily, shall be guilty of the body and blood of the Lord, 28. Let a man therefore examine himself, and so let him eat of this bread, and drink of this Cup. 29. For he that eateth and drinketh unworthily, eateth and drinketh his own damnation because he discerneth not the Lords body. etc. Here the Apostle showeth us the danger of the unworthy receiving the lords body and blood, and also the means how we may be worthy receivers of the same: namely, by examining ourselves: which examination consisteth chief in four points: That is to say, in Faith, Kepentance, Giving of thanks to God, and love towards our neighbours. First, we must have Faith, that is to say, a certain and infallible assurance, and firm persuasion that God is a merciful Father unto us, in the name of his Son jesus Christ our Lord, whom he delivered to death for us. Yea, every sinner must apply Christ his merits particularly unto himself. This Faith cometh not of us, neither is it grounded upon us, or upon any thing that is in us, but it cometh from God, and is grounded upon God the Father, the Son, and the holy Ghost, and upon the promises of the Gospel confirmed inwardly within us, by the working of the holy Ghost, which crieth in our hearts Abba, Rom. 8, 15 Gal. 4.6. that is to say, Father. Furthermore, this faith is nourished, confirmed, and increased in us by the holy Sacraments. For in the Supper, God as a good father (after that he had once brought us into his Church by Baptism) nourisheth us spiritually with the proper substance of his Son jesus Christ, applying and making proper unto every one of us, the merit of his death and passion. To this end and purpose is it, that jesus Christ himself, giveth us the Bread and Wine: that he commandeth us, Mat. 26.26. Mar. 14.21. Luke 22.19. 1. Cor 11.14. to eat and drink it: that he saith, that the Bread is his body which is given for us, and that the Wine is his blood which is shed for the remission of our sins: by which words he giveth himself wholly unto us, he will be out nourishment and spiritual life: he will dwell in us by his holy Spirit, and will that we abide in him by faith, that through belief we may not perish, but have eternal life, john 3 36.18. Psal. 8.7. Mat. 11. Heb. 1.2. john 17.12.27. and 28. whereof he is the only heir and giver. In like sort the breaking of the Bread of the Supper, serveth to the confirmation of our Faith, and sure warranting of our salvation: insomuch as it assureth us, and causeth us to see with spiritual eyes, that jesus Christ was once broken with the pains of death in Jerusalem, to deliver us from the same, and to get us eternal life. Also, in that, that by the Commandment of Christ jesus, we take the Bread in our hands, and then the Cup: moreover in that, that we eat the Bread, and drink the Wine, which turn into the nourishment of our bodies: we are certified, that by the hands of Faith, we take and embrace jesus Christ our Lord, for our only Saviour and Redeemer, and that by the same Faith we eat his body spiritually, and drink his blood, to the hope of eternal life. Now, every one of us must live by his own faith, according as we may make our Confession in the Belief, which is called the Apostles, in that every man saith by himself, I believe in God, and saith not, We believe. We must not here cast our brains, or think upon the believing or unbelieving, upon the worthiness or unworthiness of an other man, but upon our own. For S. Paul doth not teach us to examine other men, or that other men should examine us, but he saith, namely, Let a man examine himself. Therefore let every one of us for his own part be assured in his heart, that jesus Christ the true Messias, is come into the world to save sinners, amongst whom he ought to account & esteem himself (by the example of S. Paul) the chiefest. Let him believe that jesus Christ came down from Heaven into earth, to lift him up from earth to heaven, that he was made the Son of man, to make him the child of God: that he was conceived by the holy Ghost, and that he was borne of the Virgin Marie: to purify and cleanse his wicked conception and birth .. Let him persuade himself that the Son of God hath ourcome the Devil, to deliver him from the tyranny and slavish subjection of the Devil: that he hath fulfilled all the Law, (loving God his Father with all his heart, strength and might, and his neighbour as himself) to get him justice: that he appeared before Pilate an earthly judge, and received as an evil doer, sentence of condemnation for this life: to exempt him from appearing before the terrible judgement seat of God's justice, to receive sentence of death and everlasting damnation, for that he had offended one eternal and everlasting God. Let him assure himself, Psal. 22.1 that the same jesus Christ went down to Hell for him, that is to say, that he suffered the sorrows and terrors of the second death, and of the sincere wrath of God to deliver him, that he died a death accursed of God, in that he was hanged on the Cross, to purchase him life and blessing before God: that he rose again, for a gage and assurance of his resurrection: that he ascended into Heaven, for a certain token, that he also shall ascend thither, that he sitteth on the right hand of God his Father: to be for him an everlasting Priest, Teacher, King, defender, reconciler, and advocate: to be short, that he shall come at his last coming, for his comfort and full redemption. We must also every one of us for his own part make proper unto ourselves: yea, and make ours all the goodness and all the riches that is in jesus Christ: because that in giving himself to us, he giveth us also his benefits. So then in that, that jesus Christ is God, it is to make us partakers of his Divinity: in that, that he is heir and Lord of the world, it is to make us partakers of his Lordship and inheritance, and that we recover in him the government of all things, which we lost in Adam: in that, that he is well beloved of his Father: it is that we may be acceptable unto him: in that, that he is rich it is to make us partakers of his riches: in that, that he hath all power against the Devil, Sin, Hell, Antichrist, the World, and all our enemies, it is to defend and shield us: in that, that he is just and good, it is to justify us, and make us good: in that, that he is happy and immortal, it is to make us partakers of his blessedness and immortality. When we shall thus particularly apply all the actions and benefits of jesus Christ our Lord, and also all his essential qualities unto ourselves, putting our whole trust in him, and in his promises, and distrusting ourselves, then may we boldly come to the Lords Table, whereat we shall enjoy jesus Christ, God and man, by the benefit of faith, and shall feel moreover a great increase and augmentation of the same. But we must note, that it is unpossible for us to be unite and made one with Christ, and to be made partakers of the treasures and riches which are in him, unless we first renounce Antichrist and his kingdom, and unless we detest all Idolatry, superstition and traditions of men, directly contrary to the pure service of God, bounded and limited out in his word. For seeing that God is our only Creator: and he giveth himself wholly unto us in the person of his Son JESUS CHRIST, the true Isaac, Gene. 17.18. in whom all the nations of the earth are blessed, it is great reason, that likewise by Faith we give up ourselves, Gen. 12.18. & yield us wholly unto God. And thence is it that God in his Law doth rightfully require of his people, that they have no other Gods but him: Eccle. 20.2. And that they love him with all their heart, with all their soul, with all their strength, and understanding, that is to say, with all their parts, aswell inward as outward. And thence is it also, that God doth not only rebuke and reprove all them that halt on both sides: but commandeth also, 1. Reg. 18.20. Deut. 13.1. and 17.5. that they which sacrifice unto strange Gods, should be put to death. And to this purpose S. Paul (minding to warn the Corinthians to flee from Idolatry, useth an argument taken from the knittting together and union that we have with jesus Christ our Lord in the Supper, 1. Cor. 10.16. speaking after this sort. The cup of blessing which we bless, is it not the Communion of the blood of Christ? And the bread which we break, is it not the communion of the body of Christ? As if he would say, that seeing the Corinthians came not to the Supper to be partakers simply of earthly Elements, but to be partakers really and in deed of the body and blood of our Lord jesus Christ, to be made one with him by faith, and to be made flesh of his flesh, and bones of his bones, that therefore it were too great wickedness & abomination, to be present in the assemblies of Infidels, or to be partakers of their idolatry. And therefore the Apostle addeth afterward, 1. Cor. 10.21. that the Corinthians cannot drink of the cup of the Lord, and of the cup of devils: and that they cannot be partakers of the Lords Table, and of the table of Devils. Whereby he signifieth, that it is impossible to serve God, and the devil together, and that whosoever doth communicate with Idolatry, doth manifestly renounce our Lord jesus Christ. Therefore, seeing that darkness is no more contrary to light, vice to virtue, death to life, Paradise to Hell, than the Pope and his doctrine is contrary to our Lord jesus Christ and to his holy Gospel: it behoveth all true faithful people to withdraw themselves wholly from Popery, and cast off without delay the yoke of that Romish Antichrist, that they may give themselves wholly to the service of this Saviour and Redeemer jesus Christ. But if so be that the Communion that we have with the son of God, and the promises of the heavenly Father, cannot entice & persuade us to yield ourselves wholly to God, to put our trust in him only, to serve and worship him only, according to his will, but that we will yet cleave unto Antichrist & his servants & Ministers: yet at the least, let the threatenings & judgements of God hinder us, and fear us so to do: as when it is said, Go out of her my people, that ye be not partakers in her sins, and that ye receive not of her plagues. And again, Apoc. 14.9. ●0. 11. If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, yea of the pure wine, which is powered into the cup of his wrath, and he shall be tormented in fire and brimstone before the holy Angels, and before the Lamb. And that stink of their torment shall ascend-evermore: and they shall have no rest, day nor night, which worship the beast and his image, and whosoever receiveth the print of his name. And again, The fearful and unbelieving, the abominable murderers, Apo. 21.8. whoremongers, sorcerers, idolatrors, and all liars, shall have their part in the Lake which burneth with fire and brimstone, which is the second death. Let this therefore be well printed in our hearts, that we be not seduced and destroyed with the vain servers of this world, which think it is a thing not impossible to serve God and the Devil. jesus Christ and Antichrist, to follow the commandments of God, and of men, and to satisfy the affections of the spirit, and of the flesh, all at once. 2. We must have repentance. THe preparation whereof we spoke before touching faith, which applied unto every one of us particularly, jesus Christ with all his riches and blessings, can have no place in us, unless it bring forth also in us a true repentance: that is to say, a true misliking of evil, & a burning love and affection of goodness: as we see the example in David, Peter, Paul, and other holy men. We must have a sorrow and unfeigned grief, for that we have offended God, for that we have before times wickedly abused our creation, redemption, and Baptism, for that we have provoked God with all our members, for that we have abused our understanding, heart, tongue, feet, and hands: for that we have given and set forth our souls and bodies (which are the Temples wherein God would dwell) to infidelity, idolatry, superstition, filthiness, blasphemy, whoredom, extortion, usury, robbery, gluttony, drunkenness, ambition, excess, riot, & other worldly vanities, which is as much as if we would have lodged God the father, the son, and the Ghost, in a most stinking and filthy privy. We must therefore be sorry for our wicked life passed, using a true and severe examining of ourselves, which may bring forth in us a displeasantness and horror of our forepast renting and breaking by all manner of means of the Law of God, to follow the will of the Devil, of the world, and of the flesh. Now the breaking of the bread of the Supper (which is omitted in the Passeover of the Papists) should cause us to acknowledge and detest our wickedness, that is to say, whatsoever is found in us, contrary and repugnant to the pure and holy Law of God. For, in that, that the bread is broken for us, or rather in that, that we break the bread of the Supper of our Lord jesus Christ: it signifieth unto us, that in deed it is we, that it is our sins and iniquities, which have crucified and put to death the Lord of life, who is the very same jesus Christ our Lord, So that we must not do, as in times passed the Infidels did, which made great lamentations and invectives against the jews, Pontius Pilate, Herode, judas, and them that had executed and put Christ to death, and in the mean season flattered themselves: vaunting of their own merits and deserts, and did not narrowly consider, that judas, Pontius Pilate, Herode, were but executors and ministers of their impieties and sins. Let us therefore consider in the breaking of the bread, that our sins, yea, the sins of every one of us severally, crucified the son of God, and broke him with the sorrows of the first and second death, as namely the words of the Supper do show, that the body of jesus Christ was broken for us, and his blood was shed for the remission of our sins. And our heavenly Father witnesseth the same, speaking of the death of his Son, Esa. 53.3. For the sins of my people, have I smitten him. Then if it be so, that our sins being weighed in the balance of the justice of GOD, were found to be so weighty, and of so great importance, that his wrath could never have been appeased towards us, but by the death of his only Son, which maketh full satisfaction, I say, by the cruel ignominious death of the Cross: how should not we hence forward detest and abhor our sin, as that which is the cruel and bloody murderer of the only Son of God? Mat. 27 451. Behold the Sun and the Moon, behold the Element, behold the vail of the Temple, behold the stones and rocks, which were moved at the death of jesus Christ, which showed forth tokens of sorrow, and we which bear within ourselves the cause of his death, shall not we have in horror and detestation this cursed enemy sin, that is lodged within us? Shall we suffer him to rule and dwell in us, as before, that il may bring home death unto us? Not so: but we must detest it, as that, that before time separated us from God our chiefest happiness: as that, that caused us to lose the image and similitude of God, according to which we were created at the beginning by God. It is that, that hath wholly destroyed us, that hath deprived us of holiness and righteousness, that hath banished us out of Paradise, that hath made us slaves to the tyranny of the Devil, that hath made us subject to so many miseries and diseases: and to be short, both to the first & second death. It is that, which after it had set a bar and division between God and us, caused us to see our own filthiness, purchased unto us shameful & villainous infamy, made us to tremble at the voice of our God, which was before most pleasant and loving unto us. It is that, whereby the wrath of God is heaped upon men: that maketh the earth to become barren, & to bring forth thorns and thistles: that causes women to bring forth in sorrow, and that men eat their bread in the sweat & labour of their bodies. Seeing then that sin bringeth forth, and procureth unto us daily so many miseries: it followeth that we ought to withdraw ourselves from it, if we will not be wilful enemies of our own happiness & salvation. Now then, I cite here all disordered and slanderous persons, which notwithstnading are so impudent to present themselves to the Lords holy Table. I ask them what it is that they promised to God & his Church in Baptism? They will answer me, that they promised God to renounce the Devil & all his works. But one of the chief and principal works of the Devil, is sin. Why do they not then abstain from it? Why are they traitors, and disobedient to God & his Church? Why have they conspired with the Devil, the world, & the flesh, against their own salvation? How dare they peesent themselves before God, to ask him pardon and remission of their sins: seeing that more and more they heap sin upon sin, & crucify & kill again (as much as in them lieth) the son of God, or at the least make a scorn & a scoff of the purging of this blood, which was appli-unto them in Baptism. Put the case that a wicked man, poor, and destitute of all help, wete fallen into a mire, whence out he could by no means raise up himself, & that some young Prince passing that way, took the pains to draw him out of the ditch, to make him clean, to him with gorgeous and precious apparel: if this wicked man, & poor miserable caitiff, fall again into this mire wilfully by his own folly, & bewray both himself & his apparel, being moreover in great danger of his life: would not one think that this man were marvelously unkind, and a contemner of that princely bounty and goodness, & on the other side, a wilful and sworn enemy of his own health, worthy to be lost and cast away without any help or assistance? Even so standeth our cause with jesus Christ. We fell all into the puddle of sin, in the person of Adam, g Gen. 3.6 Psal. 39.15 we are all wicked doers, and worthy of an hundred thousand gibbets before God, we can by no means get out of ourselves, and out of the ditch of destruction, whereinto we are all fallen by our own fault. Behold the son of God, the king of kings, the Lord of Lords, which cometh to draw us out of this puddle, which cometh to wash us with his precious blood, which vouchsafeth to us with the proper cloak of his righteousness and innocency. If we come again to wallow ourselves in the puddle of sin, if we please ourselves in it, if we defile & bedurt the rob of innocency which he hath given us in Baptism, are we not manifest contemners of the inestimable love & gift of jesus Christ, & are moreover worthy to rot a thousand times in our filthiness, or rather to gnash our teeth everlastingly with the devils in hell? It is evident. Seeing then that it is so, that the end of our redemption, baptism, & justification, requireth of us to abstain from sin, (so farforth as possibly we may, & our fleshly infirmity will suffer) we must take all pains and diligence by the virtue of the spirit of God, to cast out from us all foulness & filthiness: Idolatry, blasphemy, rebellion, hatred, murder, whoredom, theft, and usury, & all other things contrary to the holy Law, if we will not be more than ingrateful towards jesus Christ, and open enemies of his Church, and our own salvation. But because it is not sufficient for the inducing of a true and he althful repentance, to acknowledge our misery, to abhor it, to confess it, and to abstain from it, but we must also know, desire, and do that good which God commandeth in his word: we must consider the argument which ought earnestly to stir us up to the sanctifying of the name of God. First, in that we are joined and made one with Christ jesus in the supper, in that we are made flesh of his flesh, and bones of his bones, in that we live by his holy spirit. ought not this upon good cause to exhort us to conform ourselves to the Image and likeness of the holiness of our Lord jesus Christ? Can he dwell in us, nourish us with his own substance, quicken us with his holy spirit: join us unto himself by the bond of Faith, yet so, that he, his holy spirit, and faith, bring not forth in us good & holy works? Moreover, for so much as he doth not give himself unto us halfemeale, and destitute of his qualities and riches, & accompanied with all spiritual gifts and blessings, adorned with righteousness and perfection, accompanied with innocency & sanctification: how can we receive jesus Christ enriched with all his graces, that the righteousness of our head, may not shine in us which are members: yea, shine in all our parts as well inward as outward: Must it needs be, that the two parts of our soul, that is to say, our mind and heart, which ought to apprehend and take hold of the promises of God, which ought to receive by faith the body and blood of our lord jesus Christ, that is to say, whole jesus Christ true God, equal in every respect to God his father, and true man made of human body and soul: that this mind & heart (I say) must be applied to the meditation and love of worldly and wicked things, being destitute of the knowledge and love of God, and of the love of our neighbour: Doth it behove our body, which is the temple of God, to be profaned? That our ears, which were created of God to hear his voice, should be stopped against it, and be opened to vanities, wanton talk, & unchaste worldly songs. Doth it behove our tongue, which is bound by the right of creation, to sing the praises of God, and by the right of redemption, to show forth the Lords death till he come: h That this tongue, which is so proper an instrument of the glory of God, should be mute to goodness, incessantly occupied in backbiting, slandering, blaspheming, or at the least in speaking idle words, whereof one day we shall yield an account before the throne of the Majesty of God? i Mat. 12.36 Doth it behove our mouth, which ought to receive the blessed sign of the body and blood of our Lord jesus, to suppress the benefit of our redemption, and to have adders poison in it? Doth it behove our hands, which ought to take (at the supper) the assured gage of the love of God, the infallible pledges of his league with us, the earnest penny of our salvation, to be void of goodness? & beside that, be given to extortion, theft, murder, oppression, & violence? Doth it behove our feet, which ought to run and make haste to goodness, to be ready and light to run to mischief: No surely, but as he which calleth us, is holy, so likewise must we also be wholly holy: as he hath brought us by holy Baptism into his holy house, which is his Church, the Communion of Saints: Even so likewise must we lead therein a good & holy conversation: as he hath washed us from our sins, by the precious blood of his son jesus Christ, so must we die to them, & live in righteousness: as he hath called us to the the incorruptible hope of the blessed resurrection & eternal life: so must we lift up our hearts on high, and not be buried like Moles in this frail and transitory earth. To be short, seeing that the grace of God is set before us every day, and his holy word soundeth in our ears, l Tit. 2.11 12.13.14. to this only end, that it may be salvation unto us, and that (renouncing all ungodliness, & worldly desires) we should live soberly, justly, and godly in this present world, looking for the blessed hope and appearing of the glory of the mighty God, and of our Saviour jesus Christ. We must pray unto this good God, that he would give us grace, so to behave ourselves towards him in living godly, so towards our neighbours in living justly, so towards the poor in relieving them charitably, & so towards ourselves in living soberly, that we may be found at the day irreprehensible, by the means of that his well beloved Son our Lord jesus Christ. 3 Thirdly, Of thanks giving. we must give thanks to this good God, for the benefit of our redemption: & for this cause it is, that the Ancients called the holy supper, Eucharistia, that is to say, gratefulness, good grace, giving of thanks. For if so be that our ordinary food, and daily bread, which GOD giveth us for the nourishment of our bodies, aught to be sanctified by the word, & received with thanksgiving: ought we not much more to thank God for the heavenly bread, & for the nourishment of our souls, which is offered unto us, & really given us in the holy Supper of jesus Christ? And we see also, how jesus Christ himself showeth us an example hereof. For when he took the bread of the Supper, S Matthew, and S. Mark say, that jesus Christ blessed. And S. Luke expoundeth this word to bless, when he saith, that he gave thanks. Now then, seeing that we see, that jesus Christ, when he took the bread of the supper, gave thanks to God his father, as he did also when he took the cup, & that for the redemption of mankind: it is our duty to do the like. And that we may be the better moved to give thanks to God, we have to consider, the greatness of the benefit of our redemption, and the excellency of the gift which God giveth us at his holy table, which cannot be done, unless we consider our miserable condition, which was before figured by the temporal captivity of Egypt. We see there, how Pharaoh was strong and mighty, how he knew not the general, how he went about to kill all the seed of the Israelites, Exe, 1.3. by the suppression and death of their men children: we see also how excessively he caused the Israelites to work without any hope of wages, how he would not suffer them by any means to sacrifice to the Lord, nor to go forth of the land of Egypt. Which thing continued not for one year or two: but for the space of four hundred and thirty f Exo. 12.30. years. Here may we lively behold a draft of our misery. We were all lost and destroyed in Adam. We were holden captives in the helly Egypt, under the Tyranny of a spiritual Pharaoh, which is the Devil. This Tyrant was strong and mighty: he suffered us not to serve our God. He made us to labour incessantly in slavish and unfruitful works of sin, to the establishment of his own kingdom. He slew not only our men children, but he led us all indifferently, to utter ruin and destruction. And this Tyranny had not only continued for a certain time, but had been eternal and for ever permanent, if the mercy and power of our God had not plucked us out of it by the ministry of the true Moses, which is our Lord jesus Christ, who is the true Lamb which the heavenly father hath delivered to death, to deliver us from it, and purchase us eternal life. As it is said, that God so loved the world, joh. 3.16 that he hath given his only begotten son, that whosoever believeth in him should not perish, but have everlasting life. Now then seeing this good God hath done in us so great a pleasure, as to free us from the tyranny of the Devil, of sin, of death, of hell: seeing that his love was so great, that he delivered his only Son to the cruel and ignominious death of the Cross, for us, which were the servants and bondslaves of Satan: his well-beloved, for us, which were his enemies: the just, and the Lamb without spot, for us, which were sinners and corrupt: the only heir of Paradise, for us, which were worthily heirs of hell: ought we not to be ravished with admiration of this great and unspeakable love of God towards us: & our tongues to be for ever displayed to publish with a loud voice the praise of the benefit of our redemption? It is very reasonable, and therefore we see, that jesus Christ admonisheth us of our duty in this behalf, Luk. 22.19 1. Cor. 11.24. speaking of the celebration of the holy Supper. Do this in remembrance of me. And S. Paul expresseth what remembrance this is, when he advertiseth us, 1. Cor. 11. that as often as we shall eat this bread, and drink this cup, we show the Lords death till he come. Seeing then that God requireth of us a true acknowledging of his benefits, which we receive at his hands & bountifulness, by the means of our Lord jesus Christ: let us take heed, that we be not spotted with the fault of ingratitude, especially, if we will not incur the wrathful displeasure of God, and acknowledge him for judge, whom we would not acknowledge for a gentle and merciful father: as Saint Paul also to this purpose threateneth the ingrate and forgetful, when he saith, Whosoever shall eat this bread, and drink the cup of the Lord unworthily, eateth and drinketh his own damnation. And rightfully is the vengeance of God displayed against them, which wickedly suppress the glory of God, in that, that concerneth their own salvation. For if so be that a murderer ready to be hanged for his wicked deeds, casting away and rejecting his princes gracious pardon (and not vouchsafing to thank him for it) deserveth worthily the gallows: or if a child deserve the rod, for not giving once I thank you to his father, when he hath received at his hands great and singular benefits: much more we, which for our sinful and wicked deeds deserve to be hanged in hell, if we contemn the grace of God our sovereign Prince, and make no count of this everlasting benefit, which our heavenvly father presenteth us withal in jesus Christ, who is offered to us in the supper, by good right and reason we are worthy to perish for our unkindness & unthankfulness. But here must we diligently mark the points that follow. First, this acknowledging must be made to one only God, by his only son jesus Christ. For even as God by his only son hath created us, & redéemd us from everlasting death: so will he that to him alone, and by him alone, in whom he is well pleased, we render thanks for all his benefits. As we see how S. Paul setteth this forth unto us in many places, and precisely in the Epistle to the Ephesians, where he saith, Blessed be God, even the father of our Lord jesus Christ, which hath blessed us with all his spiritual blessing in Heavenly things in Christ, as he hath chosen us in him before the foundation of the world: but they which call upon Saints, and put their trust in them, or in their merits, they also which make them patrons and advocates to GOD ward, and likewise they which trust in their own strength, in their own free will or good works, rob God of his glory, and cannot give him true thanks for the benefit of redemption. For we cannot give to any creature, the least joy that may be in the matter of our salvation: but we commit sacrilege against God the Creator. And therefore renouncing ourselves and every living creature, let us say with the Apostle, Unto the king everlasting, immortal, 1. Tim. 1.17 invisible, unto God only wise, be honour and glory for ever and ever. Secondly, thanks must be given, not with the mouth only: but with the heart also. For, seeing that God is a spirit, he requireth a service of us, that is agreeable to his nature: that is to say, he will be served of us in spirit and truth. And therefore, when that praising of God for the benefit of redemption, cometh in question, we must have our hearts lift up on high, and there must be a consent and mutual agreement between our inward affections and our tongues, as we see how David exhorteth himself to the same, when he saith, My soul praise thou the Lord, and all that is within me praise his holy name. My soul (I say) praise thou the Lord, Psa. 103.1 and forget not all his benefits. And the blessed Virgin singeth the self same in her song, Luke. 1.46 saying: My soul magnifieth the Lord, and my spirit rejoiceth in God my Saviour. Now all hypocrites, and wicked persons, also they that sing and praise in an unknown tongue, are here reproved. For where there is no understanding, there is no affection nor will, and consequently no faith, without which, whatsoever we do, be it never so fair and glorious before men, it is but sin and abomination before God. Let us take heed therefore that in this behalf we wander not, and go astray, lest we be condemned with the jewish people, which honoured and served God in vain, insomuch as they came near unto him only with their mouths, Esa. 29.13 Mat. 15.8 and honoured him with their lips, but not with their hearts. Thirdly, it must be done at all times and seasons, Psal. 34.1 that is to say aswell in affliction, as in prosperity: & to this purpose David protesteth, That he will always give thanks unto his Lord, 1. Thes. 5.18. and that his praise shall be in his month continually. And Saint Paul admonisheth the Thessalonians. To give thanks in all things: adding, For this is the will of God in Christ jesus. But this is clean contrary to time servers, and to all them which in time of prosperity lawn upon the Gospel, and are well content for that time to praise God, whom afterward in time of affliction they defy and set at nought. The cause of this mischief is, for that they have not yielded themselves to the Church of GOD, for a good end and purpose, as to extol the glory of God, to seek their own salvation, and the salvation of their brethren, but rather to make themselves greater in their goods and honours, and to satisfy their own affections. And therefore it cometh to pass, that as soon as the devil lifteth up his horns against the Church of God, and persecutions be at hand, they melt away by and by in afflictions, as doth wax before the fire: they are offended, and parched with the Sun of the cross, they are sorry for the good they have done, they repent themselves that they were so hasty to confess the name of our Lord jesus Christ in the assembly of the faithful, they wish they had never known GOD, nor his word, nor his Church, nor his Ministers, because they make greater account (as Esau did) of one mess of pottage, q Goe 25.38 than of the birthright and blessing of the heavenly father. But let such manner of persons know, that it shall no more profit them, that they made a fair beginning and jolly holding up of their buckler: than it did Cain, Esau, Saul, judas. For seeing that sentence is general, that whosoever continueth unto the end, he shall be saved: it followeth by the contrary, that all they which do not continue constantly in the confession of the son of God, & are hindered by their goods and honours, love of the world, ease of their flesh, to set forth and declare with a continual train, the benefit of our redemption: it followeth (I say) that such persons shall go to ruin and everlasting destruction. Last of all, this acknowledging must not only be private, but public, in the face and presence of the whole Church: and therefore as David saith, r Psa. 116 12.13.14. What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord. I will pay my vows unto the Lord, even now in the presence of all his people, s Psal. 40.9.10. And again, (I have declared thy righteousness in the great congregation: Lo, I have not refrained my lips, O Lord, thou knowest, I have not hid thy righteousness within my heart, but I have declared thy truth and thy salvation. I have not concealed thy mercy & thy truth from the great congregation. So then this aught to be well printed in the heart of the weak, & those that are ashamed to confess and praise openly our Lord jesus Christ. For seeing that God doth avouch us openly for his people, and giveth himself freely unto us, and to our children, in the person of his well-beloved Son our Lord jesus Christ, we can do no less, then avouch him publicly for our God and Saviour, in the person of that same his well-beloved son jesus Christ our Lord. 4. Of love. FAith, Repentance, and Acknowledging of GOD'S benefits, cannot have place in us, and in vain are we called Christians, or that we brag of ourselves for the practice of the Commandments of the first Table, which concern the service of God before mentioned: unless we show the effects by the keeping of the Commandments of the second Table, which concern the love of our neighbour, without which we cannot worthily present ourselves to the holy Table of jesus Christ our Lord. And therefore it is, that jesus Christ himself in the Sermon of the Supper, which he made to his Apostles the same night that he was betrayed and delivered to death for us, did diligently beat this point into their heads, saying, By this shall all men know that ye are my Disciples, a john, 13 35. if ye have love one to another. b Iho. 15.12.13.14. And again, This is my commandment, that ye love one another, as I have loved you. Greater love than this hath no man, when any man bestoweth his life for his friends. Ye are my friends: if ye do whatsoever I command you. To this same end tendeth also that, that the same night JESUS CHRIST washed the feet of the Apostles: c Ihon. 13.12.13.14 15. after which washing, he said unto them, Know ye what I have done to you? ye call me Master and Lord, and ye say well, for so I am. If I then your Lord and Master have washed your feet: ye also aught to wash one another's feet. For I have given you an example, that ye should do even as I have done to you. We must therefore (according to the commandment and example of the Son of GOD) be furnished with true and hot love, that we may worthily present ourselves to the lords Table. If we will have a true description of this love, we must take it of Saint Paul, which painteth it out in lively colours, writing to the Corinthians in this sort. d 1. Co 13 4. Love (saith he) suffereth long, and is bountiful, Love envieth not, love doth not boast itself, it is not puffed up, it disdaineth not, it seeketh not her own things, it is not provoked to Anger, it thinketh not evil, it rejoiceth not in iniquity, but rejoiceth in the truth. It suffereth all things, it believeth all things, it hopeth all things, it endureth all things. See what manner of love ours ought to be, every one of us must endeavour, that all the parts of this description may rightly agree unto us. We are many ways and in sundry sorts exhorted to this love, and brotherly concord in the holy Supper of our Lord jesus Christ. First in that, that we must wait one for another, e 1. Cor. 1.35. and that it is not lawful for every one of us to celebrate the Supper particularly and apart: but when the whole congregation is assembled together, all the faithful together must take, eat, and drink, the Bread and Wine of the Supper, according to the commandment of jesus Christ. f Mat. 26.26. Mark. 14.21. Luk. 22.19. 1. Cor. 11 14. Take ye, eat ye, and drink ye all of thither. It is a true figure anst testimony of the vanity that ought to be among us. Moreover, in that, that we being all gathered together in one house of God, which is his Church, we do there all call upon one self same father, which is in Heaven, we have all one self same head, Advocate, and intercessor, g Mat. 12. john. 11.17. 1. Tim. 2. 1. john. 2. which is jesus Christ: We are all quickened with his holy Spirit which dwelleth in us; in that, that we all have one self same Word of God, in that, that we all eat of one self same Spiritual meat, and drink all of the self-same spiritual drink, in that also that we all pretend as brethren to lemma self-same inheritance, which is the kingdom of heaven: ought not this to inflame us with true and hot love? Finally, the making of the bread and Wine of the Supper, doth teach us also what unity and concord we ought to have one with another: for as we see, that the bread is made of many corns, and yet notwithstanding afterwards is but one self same lump of bread: as we see also that the Wine is made of many clusters of grapes, & yet after it is made, is but one only wine: in like sort must the Christians, which are many in themselves, be joined together through love into one body, which is the Church, whereof jesus Christ ought to be the only head and leader. But we must note, that this love, whereunto we are exhorted by so many reasons of the Supper, cannot be where there is envy, brawling, contentions, rancour, debate, and division: and therefore, before we come to the Supper, (which is a witness of our agreement as well with Christ, as with his congregation) if we have had any strife and contention with our brethren: we must lovingly reconcile ourselves unto them. If any man have offended us, we must frankly and freely forgive our brethren, h Mat. 5.23.44. yea our enemies, as we would that our good GOD should pardon us, and as we see how JESUS CHRIST our Lord hath left us an example of his love, when he prayed to GOD his Father for his enemies which put him to death: i Luke. 23.34. as we read also that Saint Stephen did the same. k Acts. 7.60. Again, we must also mark, that this love ought to be practised in all estates. King's must love their subjects, they must be Nurses l Esai. 49.23. of the Church of GOD, lovers of common peace, they must use their people with all moderation and clemency. So likewise must the people honour the King, m 1. Pet. 2.13 14.15. Ro. 13.2.3. they must pay him their tribute faithfully, they must be obedient to all his Lieutenants and Officers. The Pastor must love his flock, n Acts. 20.28.31. 1. Pet. 5.2.3. he must watch, take pains, and pray incessantly for it. o. Sa. 12.13. So likewise must the sheep love their Pastor, the fathers their children, the children their fathers and mothers, the wife the husband, and the husband the wife, the masters their servants, and the servants their masters: and every one in his calling must endeavour to exercise love in that vocation whereunto God hath called him. For otherwise it will be impossible for us to do our duties faithfully, aswell towards God, as towards men, if the rule of love do not guide and govern us in all our doings. Other necessary observations for them that will come to the lords Table. IN the four Articles aforesaid, consisteth the true examining of ourselves: notwithstanding, we must take good heed to these points and notes which follow. First we have to note, that we must not cast our heads, and bend our brains to examine curiously another man's life: as many do which stretch out and scan so narrowly the blemishes of their brethren, that they forget their own. It is to be wished, and we must procure it as much as lieth in us, that the Church of God may be maintained in purity, without show of offence. But forsomuch as in this world corn shall always be mixed with chaff, weeds with wheat, Mat. 3.12 Mat. 13 24 Mat. 13.47. Mat, 10. Mat. 25. good fish with bad, judas with true Apostles, foolish Virgins with wise, yet none of us must be affended therefore. And moreover, let every man endeavour to find that perfection in himself, which he desireth to bring into an other. Secondly, we must not think that faith, repentance, giving of thanks, and love, and other virtues which GOD requireth of us, can be perfect here in this world: for there will be always in us, what regenerate and new borne soever we be) some remnants of sin, of incredulity, of lack of repentance, of unthankfulness, & self love, which is directly contrary and opposite to the true love of our neighbour. As long as we live, the flesh will fight against the Spirit, Rom. 7.23.8.6.7. Galat. 5.1. 1. Pet. 5.8. the Devil and the world will make war against us: as the life of the patriarchs, Prophets, and Apostles, do sufficiently witness unto us: so that, even to the last breath of our life we shall have need to crave of our God, that he would forgive us our sins, through his son jesus Christ. Notwithstanding, so far it is that the imperfections which are in us, should cause us to draw back from God, and from this holy banquet, that rather (so that we are displeased with ourselves for them) they ought to cause us to come the sooner, to the intent, that as poor famished creatures, we might more greedily, & with greater desire, receive jesus Christ, which is the true shepherd of our souls. Thirdly, although it be not required of the worthy coming to the Supper, to have a perfect faith, perfect repentance, perfect giving of thanks, perfect Love: yet must they be (notwithstanding) true, and proceed from the heart, and from the spirit. Our faith must not be feigned, our repentance must not be counterfeit and painted, as that of hypocrites: the thanks which we give to GOD, must not come only from the mouth, neither must we love our brethren in word only, and not in deed: but let the whole profession of our faith, and Christian life, above all things, be far from ostentation and hypocrisy, so that we take more pains to be good Christians in deed, and before God, then to be so counted and taken before men. Of those that refuse wilfully. But as there are many which do amiss in presenting themselves unworthily to the Communion: so there are many which do amiss on the contrary side, in that they will by no means come, nor present themselves to this holy banquet, for fear of communicating (as they say) unworthily: and so consequently to be culpable of the body and blood of jesus Christ. But let them that abstain of set purpose from the Lords holy table, know, that it is no less fault, upon an unthankfulness and contempt, to abstain from the holy and sacred meats which God presenteth to us at the Supper, then to receive it unworthily: as we see that a Patient, which being very sick, maketh no account of the receit and diet which the Physician hath prescribed: is no less faulty than he which abuseth, or useth it not competently, as the Physician hath appointed. Therefore, let not this sort of people flatter themselees, as though by this means they could be excused doth before God & men, seeing that it is a most certain truth▪ that so heinous an ingratitude is in no wise to be admitted, or worthy excuse. For first of all, such men do willingly contemn the commandment of jesus Christ, which saith to all his, Do this, take ye, eat ye. secondly, they contemn the blessed remembrance of the death and Passion of the Son of GOD, who commandeth all the faithful to celebrate the Supper in remembrance of him. Thirdly, they contemn the price of their redemption: that is to say, the precious body and blood of jesus Christ, which are given & distributed to all faithful Christians in the Supper: according as it is said, This is my body, which is given for you: This is my blood, which is shed for the remission of your sins. Finally they despise the church, and the unity thereof, and willingly excommunicate themselves from the communion which the faithful have in the Supper, as well with jesus Christ, as one with another. We see therefore, how fondly these contemners of the Lords holy Supper do fall, and are utterly inexcusable. And therefore let us take good heed, that we follow them not, if we will not be punished with them, which for their Oxen, a Mat. 12.7. Luke. 14.22. Farms, Wives, and Traffic of Merchandise, refused is come to the marriage in the Gospel. Contrariwise, of them which come unworthily to the holy Supper of the Lord, or ought not to be thereunto admitted. ALL Atheists, that is, such as are without GOD, These have not faith. misbelievers ignorant of God and his word, all heretics and false Prophets, all Magicians, Idolaters, and superstitious, which are partakers of the table of Devils: likewise all they which have but an historical faith, all the adherents & ministers of the Romish Antichrist, and they that establish by any manner (whatsoever) his kingdom, or depend thereon: also all they which have not yielded themselves to the Church of God, and have not made profession of their faith. Finally, all they that customably swear either by the name of God, or by their faith, and apply it to vain matters, and causes of no value: all these aught to abstain from the Lords table: for so much as they have not a true trust in God, without the which we cannot be members of jesus Christ, nor consequently be apt and meet to receive life of him, which is the only head of the true fatthfull. These have not repentance. ALL they which live slanderously, all impenitentes, and unthrifts, all contemners of God, of his word, and of his holy assemblies, all blasphemers, and deniers of the name of God, all despisers of correction, and Ecclesiastical Discipline: they also that haunt and frequent ordinarily evil company, which walk in the counsel of the wicked, a Psal. 1.1. which stand in the way of sinners, which sit in the seat of the scornful. To be short, they in whom appeareth no amendment of life, no regeneration, and they that commit heinous and infamous vices, and such as are to be punished by the Magistrate: all these, after that they are known to be such, ought not to be admitted to the Supper: and if they present themselves unto it, they ought not to be received, lest that, that is holy, be given to dogs and Swine, b Mat. 7.6 to the great dishonour of GOD, and slander of his Church. Of them which sin against the third Article, which consisteth in giving of thanks. WIthout true faith and repentance, These are not thankful to God. we can not be meet to set forth the praises of GOD, who will not be praised by the mouth of the wicked, a Psal. 50.16. and therefore all Infidels, Ignorants, and Impenitents, sin also against this Article, and ought not to be received to the lords Supper. Also, they that are mad, or fools, either by nature, or some other accident. They also, which by reason that they be under age, (as little children) cannot show forth neither the Lords death fit he come, nor are capable of the Supper of the Lord. Finally, they which by fragility, unkindness, and contempt, in time of persecution did forsake God's cause, and renounce the name of our Lord jesus Christ, ought not also to be admitted thither: unless that they do first make open confession of their fault, and be reconciled to the Church of God. Of them which sin against the fourth Article, which consisteth in love towards our Neighbour. THe disobedience to father and mother, These are void of love. to the Magistrate, and to all superiors, the seditious conspirators, fighters, murderers, and such as bear malice and hatred against their neighbours, they that are carried away with the fire of revengement, whoremongers, adulterers, incontinent buggers, Drunkards & Gluttons, Deceivers, thieves and Usurers, backbiters, Mockers, False witnesses, Liars and common perjured Persons: and in sum, all they which make an Art of the breach of Love toward their Neighbours, contained in the second Table of the Law of GOD, ought not to be received to the Supper. For, seeing that the Scripture pronounceth thus, that such sort of men have none acquaintance of God, are shut out of the kingdom of Heaven, a Eph. 5.5. Psal. 15. and shall not dwell in the Lords holy Mountain: they ought of right to be shut out from the sacred signs, whereby the faithful are joined to JESUS CHRIST, and made possessors of eternal life. FINIS.