A booke of Christian exercise appertaining to resolution, that is, shewing how that we should resolve our selves to become Christians indeed: by R.P. Perused, and accompanied now with a treatise tending to pacification: by Edm. Bunny.

THE SECOND PART OF THIS BOOKE. (Book 2)

CHAP. I. Of impediments that let men from this resolution: and first, of the difficultie or hardnes, which seemeth to manie to be in vertuous life.

NOtwithstanding al the reasons and considera∣tions before set down, for inducing men to this necessarie resolu∣tion of serving God: there want not manie Christians abroad in the world,* 1.1 whose harts either intangled with the pleasures of this life, or given over by God to a reprobate sense, do yeeld no whit at al to this batterie, that hath been made, but shewing themselves more hard than adamant, do not only resist & contemn,* 1.2 but also do seeke excuses for their sloth and wickednes, and do alledge reasons to their own perdition. Reasons I cal them, according to the common phrase, though indeed there be no one thing more against reason, than that a man should becom enimie to his own

soul,* 1.3 as the scripture affirmeth obstinate sin∣ners to be. But yet (as I say) they have their ex∣cuses: and the first and principal of al is, that vertuous life is painful and hard, and therfore they cannot indure to follow the same: especi∣ally such as have been brought up delicately, & never were acquainted with such asperitie, as (they say) we require at their hands. And this is a great, large, and universal impediment, which staieth infinite men from imbrasing the means of their conversion, for which cause it is fully to be answered in this place.

2 First then supposing that the way of vertu were so hard indeed, as the enimie maketh it seem: yet might I wel say with Saint Iohn Chrysostom, that seeing the reward is so great, and infinite,* 1.4 as now we have declared: no la∣bor should seem great for obteining of the same.* 1.5 Again, I might say with holie S. Austen; That seeing we take daily so great pain in this world, for avoiding of smal inconveniences, as of siknes, imprisonments, losse of goods, and the like: what pains should we refuse for avoi∣ding the eternitie of hel fire set down before? The first of these considerations Saint Paul used,* 1.6 when he said; The sufferings of this life are not woorthy of the glorie which shal be revealed in the next. The second Saint Peter used, when he said;* 1.7 Seeing the heavens must be dissolved, and Christ come to iudgement to restore to every man according to his works: what manner of

men ought we to be, in holie conversation? As who would say: No labor, no pains, no travel ought to seem hard or great unto us, to the end we might avoid the terror of that day. Saint Austen asketh this question: what we think the rich glutton in hel would do,* 1.8 if he were now in this life again? Would he take pains or no? Would he not bestir himselfe, ra∣ther than turn into that place of torment a∣gain? I might ad to this, the infinite pains that Christ took for us; the infinite benefits he hath bestowed upon us; the infinite sins we have committed against him; the infinite examples of saints, that have troden his path before us: in respect of al which, we ought to make no bones at so little pains and labor, if it were tru that Gods service were so travelsome as many do esteem it.

3 But now in very deed the matter is no∣thing so,* 1.9 and this is but a subtil deceit of the enimie for our discouragement. The testimony of Christ himselfe is cleer in this point;* 1.10 Iugum meum suave est, & onus meum leve: My yoke is sweet, and my burden light. And the deerly belo∣ved disciple Saint Iohn, who had best cause to know his maisters secret herein, saith plainly; Mandata eius gravia non sunt: His commande∣ments are not greevous. What is the cause then,* 1.11 why so many men do conceive such a difficulty in this matter? Surely,* 1.12 one cause is (beside the subtiltie of the devil, which is the cheefest)

for that men feele the disease of concupiscence in their bodies, but do not consider the strength of the medicine given us against the same.* 1.13 They cry with Saint Paul, that They find a law in their members repugning to the law of their mind (which is the rebellion of concupiscence left in our flesh by original sin:) but they con∣fesse not, or consider not with the same Saint Paul; That the grace of God, by Iesus Christ, shal deliver them from the same.* 1.14 They remember not the comfortable saieng of Christ to Saint Paul, in his greatest temptations; Sufficit tibi gratia mea: My grace is sufficient to strengthen thee against them al.* 1.15 These men do as Helizeus his disciple did, who casting his eies only upon his eni∣mies, that is, upon the huge armie of the Siri∣ans ready to assault him, thought himselfe lost, and unpossible to stand in their sight, until by the praiers of the holie prophet, he was per∣mitted from God, to see the Angels that stood there present to fight on his side, and then he wel perceived that his part was the stronger.

* 1.164 So these men, beholding only our miseries and infirmities of nature, wherby daily tenta∣tions do rise against us: do account the battel painful, and the victory unpossible, having not tasted indeed, nor ever prooved (through their own negligence) the manifold helps of grace, and spiritual succors, which God alwais sen∣deth to them, who are content (for his sake) to take this conflict in hand. Saint Paul had wel

tasted that aid, which having rekoned up al the hardest matters that could be, addeth; Sed in his omnibus superamus propter eum qui dilexit nos: But we overcome in al these combats,* 1.17 by his assi∣stance that loveth us. And then falleth he to that woonderful protestation: that neither death, nor life, nor Angels, nor the like, should sepa∣rate him: and al this upon the confidence of spiritual aid from Christ,* 1.18 wherby he sticketh not to avouch; That he could do al things. David also had prooved the force of this assistance, who said; I did run the way of thy commandements,* 1.19 when thou didst inlarge my hart. This inlargement of hart, was by spiritual consolation of in∣ternal unction, wherby the hart drawn togi∣ther by anguish, is opened and inlarged when grace is powred in: even as a dry purse is sof∣tened and inlarged by annointing it with oil. Which grace being present, David said, he did not only walk the way of Gods commande∣ments easilie, but that he ran them: even as a cart wheel which crieth and complaineth, un∣der a smal burden being dry, runneth merilie and without noise, when a little oil is put un∣to it. Which thing aptly expresseth our state and condition: who without Gods help, are able to do nothing, but with the aid therof, are able to do whatsoever he now requireth of us.

5 And surely I would ask these men that imagin the way of Gods law to be so hard and

ful of difficultie, how the prophet could say; I have taken pleasure (O Lord) in the way of thy com∣mandements as in al the riches of the world.* 1.20 And in another place;* 1.21 That they were more pleasant and to be desired, than gold or pretious stone, and more sweeter than hony, or the hony comb? By which words he yeeldeth to vertuous life, not only du estimation above al treasures in the world; but also pleasure, delite, and sweetnes: therby to confound al those that abandon and for∣sake the same, upon idle, pretensed, and fained difficulties.* 1.22 And if David could say thus much in the old law: how much more justly may we say so now in the new, when grace is given more abundantly, as the scripture saith? And thou poore Christian which deceivest thy selfe with this imagination: tel me, why came Christ into this world? Why labored he, and why took he so much pains here? Why shed he his blood? Why praied he to his father so of∣ten for thee: Why appointed he the sacra∣ments as conduits of grace? Why sent he the holie Ghost into the world? What signifieth this word Gospel or good tidings? What meaneth the word grace, and mercy brought with him? What importeth the comfortable name of Iesus?* 1.23 Is not al this to deliver us from sin? From sin past (I say) by his only death: From sin to come, by the same death, and by the assistance of his holie grace, bestowed on us more abundantly than before, by al these

means? Was not this one of the principal ef∣fects of Christ his comming, as the prophet noted; That craggy wais should be made straight,* 1.24 and hard wais plain? Was not this the cause why he indued his church with so many blessed gifts of the holie Ghost,* 1.25 and with divers speci∣al graces, to make the yoke of his service sweet; the exercise of good life, easie;* 1.26 the walking in his commandements, pleasant; in such sort, as men might now sing in tribulations; have con∣fidence in perils; securitie in afflictions; and assurance of victory in al temptations? Is not this the beginning, middle, & end of the Gos∣pel? Were not these the promises of the pro∣phets; the tidings of the Evangelists; the prea∣chings of the Apostles; the doctrine, beleefe,* 1.27 and practise of al Saints? And finally is not this Verbum abbreviatum: The word of God abbre∣viated: wherin do consist al the riches and treasures of Christianitie?

6 And this grace is of such efficacie and force in the soul where it entereth,* 1.28 that it altereth the whole state therof: making those things cleer, which were obscure before; those things easie, which were hard and difficult before. And for this cause also it is said in scripture, to make a new spirit, and a new hart. As where Ezechiel talking of this matter, saith in the person of God; I wil give unto them a new hart, and wil put a new spirit in their bowels,* 1.29 that they may walk in my precepts, and keep my commandements.

Can any thing in the world be spoken more plainly? Now for mortifieng and conquering of our passions, which by rebellion do make the way of Gods commandements unplea∣sant. Saint Paul testifieth cleerly, that abundant grace is given to us also by the death of Christ, to do the same:* 1.30 for he saith; This we know that our old man is crucified also, to the end that the bodie of sin may be destroied, and we serve no more unto sin. By the old man and the bodie of sin Saint Paul understandeth our rebellious appetite and concupiscence, which is so crucified and de∣stroied by the most noble sacrifice of Christ, as we may by the grace purchased us in that sacrifice,* 1.31 in some good measure resist and conquer this appetite, being freed so much as we are, from the servitude of sin. And this is that noble and entire victorie (in this world begun, & to be finished in the world to come) which GOD promised so long ago to every Christian soul by the means of Christ, when he said:* 1.32 Be not afraid, for I am with thee; step not aside, for I thy God have strengthened thee, and have assisted thee; and the right hand of my just (man) hath taken thy defence. Behold, al that fight against thee shal be confounded and put to shame: thou shalt seek thy rebels, and shalt not find them: they shal be as though they were not, for that I am thy Lord and God.

7 Lo here a ful victory promised upon our

rebels, by the help of the right hand of Gods just man, that is upon our disordinate passions, by the aid of grace from Iesus Christ. And al∣beit these rebels are not here promised to be taken clean away, but only to be conquered and confounded: yet is it said; That they shal be as though they were not. Wherby is signified, that they shal not hinder us of our salvation, but ra∣ther advance and further the same. For as wild beasts, which of nature are fearce,* 1.33 and would rather hurt than profit mankind; being maistered and tamed, become very commodi∣ous and necessarie for our uses: so these rebel∣lious passions of ours, which of themselves would utterly overthrow us, being once sub∣dued and mortified by the grace of God, do stand us in singuler stead to the practise and exercise of al kind of [ B] vertues:* 1.34 as * 1.35 choler or anger, to the inkinde∣ling of zeal; hatred, to the pursuing of sin: an hautie mind, to the re∣jecting of the world; love to the imbracing of al great and heroi∣cal attempts, in consi∣deration of the bene∣fits received frō God. Beside this, the verie conflict and combat it

selfe, in subduing these passions is left unto us for our great good: that is, for our pati∣ence, humility, and vi∣ctorie in this life; and for our glory, & crown in the life to come: as Saint Paul affirmed of himselfe,* 1.36 and confir∣med to al others, by his example.

8 Now then let the slothful Christian go Put his hands under his girdle,* 1.37 as the scripture saith: and say; There is a lion in the way,* 1.38 and a lionesse in the path readie to devour him, that he dare not go foorth of the doores. Let him say; It is cold, and ther∣fore he dareth not go to plow.* 1.39 Let him say; It is uneasie to labor, & ther∣forè he cannot purge his vineyard of nettles and thistles, nor build any wal about the same. That is, let him say his passi∣ons

are strong, and therfore he can not conquer them: his bo∣die is delicate, & ther∣fore he dare not put it to travel: the way of vertuous life is hard and uneasie, and ther∣fore he cannot apply himselfe therunto. Let him say al this, and much more, which i∣dle and slothful Chri∣stians do use to bring for their excuse: let him alledge it (I say) as much and as often as he wil: it is but an excuse, and a false ex∣cuse, & an excuse most dishonorable and de∣tractorie to the force of Christ his grace, purchased us by his bitter passion:* 1.40 that now his yoke should be unplea∣sant, seeing he hath made it sweet: that now his burden should be heavie, seeing he hath made it light:* 1.41 that now his commandements should be greevous, seeing the holie Ghost af∣firmeth the contrarie: that now we should be in servitude of our passions, seeing he hath by his grace delivered us, and made us truly free.* 1.42

If God be with us,* 1.43 who wil be against us (saith the Apostle.) God is my helper and defender (saith holy David) whom shal I fear, or at whom shal I tremble? If whole armies should rise against me: yet wil I al∣way hope to have the victorie. And what is the reason? For that thou art with me (O Lord) thou fightest on my side:* 1.44 thou assistest me with thy grace; by help wherof I shal have the victorie: though al the squadrons of my enimies, that is, of the flesh, the world, & the devil, should rise against me at once: and I shal not only have the victo∣rie, but also shal have it easily, & with pleasure and delite. For so much signifieth Saint Iohn, in that (having said that the commandements of Christ are not greevous) he inferreth pre∣sently,* 1.45 as the cause therof; Quoniam omne quod natum est ex deo vincit mundum: For that al which is born of God, conquereth the world. That is, this grace & heavenly assistance sent us from God, doth both conquer the world, with al difficul∣ties and temptations therof: and also maketh the commandements of God easie, and vertu∣ous life most pleasant and sweet.

* 1.469 But it may be you wil say Christ himselfe confesseth it to be a yoke and a burden: how then can it be so pleasant & easie as you make it. I answer, that Christ addeth, that it is a sweet yoke, & a light burden. Wherby your objecti∣on is taken away: and also is signified further, that there is a burden which greeveth not the bearer, but rather helpeth and refresheth the

same: as the burden of feathers upon a birds bak beareth up the bird, and is nothing at al greevous unto hir. So also, though it be a yoke, yet is it a sweet yoke; a comfortable yoke; a yoke more pleasant than hony, or hony comb,* 1.47 as saith the prophet. And why so?* 1.48 Bicause we draw therin, with a sweet companion, we draw with Christ: that is, his grace at one end, and our * 1.49 endevor at the other. And bicause when [ B] a great ox and a little do draw togither, the waight lieth al upon the greater ox his nek, for that he beareth up quite the yoke from the other: therof it commeth, that we drawing in this yoke with Christ, which is greater than we are: he lighteneth us of the whole burden, and only requireth that we should go on with him comfortably, and not refuse to enter under the yoke with him, for that the pain shal be his, and the pleasure ours. This he signifieth expreslie, when he saith; Come you to me al that labor and are heavie loden, and I wil refresh you. Heer you see that he mooveth us to this yoke, only therby to refresh and disburden us:* 1.50 to disburden us (I say) and to refresh us: and not any way to load or agreeve us: to dis∣burden us of the heavy lodings and yokes of this world: as from the burden of care; the burden of melancholy; the burden of en∣vie, hatred, and malice; the burden of pride; the burden of ambition; the burden of covet∣ousnes; the burden of wickednes; and hel

fire it selfe. From al these burdens and misera∣ble yokes, Christ would deliver us, by covering our neks only with his yoke and burden, so lightened and sweetned by his holy grace, as the bearing therof is not travelsome, but most easie, pleasant, and comfortable, as hath been shewed.* 1.51

10 Another cause why this yoke is so sweet, this burden so light, and this way of Gods commandements so pleasant to good men, is love: love (I mean) towards God, whose commandements they are. For every man can tel, and hath experienced in himselfe, what a strong passion the passion of love is, and how it maketh easie the verie greatest pains that are in this world.* 1.52 What maketh the mother to take such pains in the bringing up of hir child, but only love? What causeth the wife to sit so attentive at the bedside of hir sik husband, but only love? What mooveth the beasts and birds of the air, to spare from their own food, and to indanger their own lives, for the fee∣ding and defending of their little ones, but only the force of love?* 1.53 Saint Austen doth pro∣secute this point at large by many other exam∣ples: as of merchants, that refuse no adven∣ture of sea, for love of gain: of hunters, that refuse no season of evil weather, for love of game: of soldiers, that refuse no danger of death, for love of the spoil. And he addeth in the end: that if the love of man can be so great

towards creatures heer, as to make labor easie, and indeed to seem no labor, but rather plea∣sure: how much more shal the love of good men towards God make al their labor com∣fortable, which they take in his service?

11 This extreme love was the cause,* 1.54 why al the pains and afflictions which Christ suffered for us, seemed nothing unto him. And this love also was the cause, why al the travels and torments, which many Christians have suffe∣red for Christ, seemed nothing unto them. Imprisonments, torments, losse of honor, goods, & life, seemed trifles to divers servants of God, in respect of this burning love. This love drove many virgins, and tender children to offer themselves, in time of persecution, for the love of him which in the cause was perse∣cuted. This love caused holie Apollonia of Alexandria,* 1.55 being brought to the fire to be burned for Christ, to slip out of the hands of such as led hir, and joifully to run into the fire of hir selfe. This love mooved Ignatius,* 1.56 the ancient martyr to say (being condemned to beasts, and fearing least they would refuse his bodie, as they had done of divers martyrs be∣fore) that he would not permit them so to do, but would provoke and stir them to come up∣on him, and to take his life from him, by tea∣ring his body in peeces.

12 These are the effects then of fervent love, which maketh even the things that are most

difficult and dreadful of themselves, to appeer sweet and pleasant:* 1.57 and much more the laws and commandements of God, which in them∣selves are most just, reasonable, holie, and easie. Da amantem (saith Saint Austen, speaking of this matter) et sentit quod dico:* 1.58 Si autem frigido loquor, nescit quid loquar: Give me a man that is in love with God, & he feeleth this to be tru, which I say: but if I talk to a cold Christian, he understandeth not what I say. And this is the cause, why Christ talking of the keeping of his commandements, repeateth so often this word love, as the surest cause of keeping the same: for want wherof in the world, the world keepeth them not, as there he sheweth. If you love me,* 1.59 keep my commandements, saith he. And again. He that hath my commandements and kee∣peth them he is he, that loveth me. Again; He which loveth me, wil keep my commandements. In which last words,* 1.60 is to be noted, that to the lover he saith His commandement in the * 1.61 singular number,* 1.62 for that to such an one al his com∣mandements [ B] are but one commandement, according to the saieng of Saint Paul; That love is the fulnes of the law: for that it comprehen∣deth al. But to him that loveth not, Christ saith his commandements in the plural num∣ber: signifieng therby, that they are both ma∣ny, and heavie to him: for that he wanteth love, which should make them easie. Which Saint Iohn also expresseth, when he saith; This

is the love of God, when we keep his commandements,* 1.63 and his commandements are not heavie. That is, they are not heavy to him which hath the love of God: otherwise no marvel though they be most heavie. For that every thing seemeth hea∣vie, which we do against our liking. And so by this also (gentle reader) thou maist gesse, whe∣ther the love of God be in thee, or no.

13 And these are two means now, wherby the vertuous life of good men is made easie in this world. There follow divers others,* 1.64 to the end that these negligent excusers may see, how unjust and untru this excuse of theirs is, con∣cerning the pretended hardnes of vertuous living: which in very deed is indued with infi∣nite privileges of comfort, above the life of wicked men, even in this world. And the next after the former, is a certain special and pe∣culiar light of understanding, pertaining to the just, and called in scripture;* 1.65 Prudentia san∣ctorum: the wisdome of saints; which is nothing els, but a certain sparkle of heavenly wisdome, bestowed by singular privilege upon the ver∣tuous in this life: wherby they receive most comfortable light, and understanding in spiri∣tual matters, especially touching their own salvation, and things necessarie therunto. Of which the prophet David ment, when he said; Notas mihi fecisti vias vitae:* 1.66 Thou hast made the wais of life known to me. Also when he said of him∣selfe; Super senes intellexi:* 1.67 I have understood more

than old men. And again in another place; Incer∣ta & occulta sapientiae tuae manifestasti mihi:* 1.68 Thou hast opened to me the unknown and hidden secrets of thy wisdome. This is that light wherwith Saint Iohn saith,* 1.69 that Christ lighteneth his servants: as also that unction of the holie Ghost, which the same Apostle teacheth to be given to the godlie,* 1.70 to instruct them in al things be∣hooveful for their salvation. In like wise this is that writing of Gods law in mens harts, which he promiseth by the prophet Ieremie:* 1.71 as also the instruction of men immediately from God himselfe,* 1.72 promised by the prophet Esay. And finally, this is that sovereign understanding in the law, commandements, and justifications of God, which holy David so much desired, & so often demanded in that most divine psalm, which beginneth;* 1.73 Blessed are the unspotted in the way: that is, in this life.

14 By this light of understanding, and su∣pernatural knowledge and feeling from the holie Ghost, in spiritual things, the vertuous are greatly holpen in the way of righteousnes, for that they are made able to discern for their own direction in matters that occur, accor∣ding to the saieng of S. Paul; Spiritualis omnia iudicat:* 1.74 A spiritual man iudgeth of al things. Ani∣malis autem homo non percipit quae sunt spiritus Dei: But the carnal man conceiveth not the things which appertain to the spirit of God. Doth not this greatly discover the privilege of a vertuous life? The

joy, comfort, and consolation of the same; with the exceeding great miserie of the contrarie part? For if two should walk togither, the one blind, and the other of perfect sight, which of them were like to be wearie first? Whose jour∣ney were like to be more painful? Doth not a little ground, wearie out a blind man? Consi∣der then in how wearisom darknes the wicked do walk? Consider whether they be blind or no.* 1.75 Saint Paul saith in the place before alled∣ged, that they cannot conceive any spiritual knowledge: is not this a great darknes? A∣gain, the prophet Esay describeth their state further, when he saith in the person of the wic∣ked; We have groped like blind men after the wals,* 1.76 & have stumbled at midday, even as if it had been in darknes. And in another place the scripture de∣scribeth the same, yet more effectuously, with the painfulnes therof, even from the mouths of the wicked themselves, in these words; The light of iustice hath not shined unto us,* 1.77 and the sun of understanding hath not appeered unto our eies: we are wearied out in the way of iniquitie and perditi∣on, &c. This is the talk of sinners in hel. By which words appeereth, not only that wicked men do live in great darknes; but also that this darknes is most painful unto them: and con∣sequently that the contrarie light, is a great easement to the way of the vertuous.

15 Another principal matter,* 1.78 which maketh the way of vertu easie and pleasant to them

that walk therin, is a certain hidden and secret consolation, which GOD powreth into the harts of them that serve him. I cal it secret; for that it is known, but of such only as have felt it: for which cause, Christ himselfe calleth it; Hidden manna,* 1.79 known only to them that receive it. And the prophet saith of it; Great is the multi∣tude of thy sweetnes (O Lord) which thou hast hidden for them that fear thee.* 1.80 And again in another place;* 1.81 Thou shalt lay aside (O Lord) a special chosen rain or dew for thine inheritance. And another pro∣phet saith in the person of God, talking of the devout soul that serveth him; I wil lead hir aside into a wildernes;* 1.82 and there I wil talk unto hir 〈◊〉〈◊〉. By al which words of Wildernes, separating, choise and hidden, is signified, that this is a secret privi∣lege bestowed only upon the vertuous, and that the carnal harts of wicked men, have no part or portion therin. But now, how great and inestimable the sweetnes of this heavenlie consolation is, no tong of man can expresse: but we may conjecture by these words of Da∣vid, who, talking of this celestial wine, attribu∣teth to it such force,* 1.83 as to make al those dron∣ken that tast of the same: that is, to take from them, al sense and feeling of terrestrial mat∣ters, even as Saint Peter, having droonk a little of it upon the mount Thabor,* 1.84 forgat himselfe presently, and talked as a man distracted, of building tabernacles there, and resting in that place for ever. This is that Torrens voluptatis,

that sweet stream of pleasure, as the prophet calleth it,* 1.85 which comming from the moun∣tains of heaven, watereth (by secret wais and passages) the harts and spirits of the godlie, & maketh them droonken with the unspeaka∣ble joy, which it bringeth with it. This is a lit∣tle tast in this life of the very joies of heaven bestowed upon good men, to comfort them withal, and to incourage them to go forward. For as merchants desirous to sel their wares,* 1.86 are content to let you see and handle, and somtimes also to tast the same therby to in∣duce you to buy: so God almightie,* 1.87 willing (as it were) to sel us the joies of heaven, is content to impart a certain tast before hand to such as he seeth are willing to buy: therby to make them come off roundly with the price, and not to stik in paieng so much, and more, as he re∣quireth. This is that exceeding joy and jubile in the harts of just men, which the prophet meaneth, when he saith; The voice of exultation and salvation is in the tabernacles of the iust. And again; Blessed is that people that knoweth iubilation:* 1.88 that is, that hath experienced this extreme joy & pleasure of internal consolation. S. Paul had tasted it when he wrote these words, amidst al his labors for Christ; I am filled with consolati∣on, I overflow or exceedingly abound in al ioy,* 1.89 amidst our tribulations. What can be more effectually said or alledged, to proove the service of God pleasant, than this? Surely (good reader) if

thou haddest tasted once, but one drop of this heavenly joy, thou wouldest give the whole world to have another of the same, or at the leastwise, not to leese that one again.

* 1.9016 But thou wilt ask me? Why thou be∣ing a Christian as wel as other, hast yet never tasted of this consolation? To which I answer, that (as it hath been shewed before) this is not meat for every mouth: but A chosen moisture laid aside for Gods inheritance only.* 1.91 This is wine of Gods own seller,* 1.92 laid up for his spouse; As the Canti∣cle declareth. That is, for the devout soul de∣dicated unto Gods service. This is a teat of comfort, only for the child to suk, and fil him∣selfe withal,* 1.93 as the prophet Esay testifieth. The soul that is drowned in sin and pleasures of the world, cannot be partaker of this benefit: neither the hart replenished with carnal cares and cogitations. For as Gods Ark, and the idol Dagon could not stand togither upon one altar:* 1.94 so cannot Christ and the world stand togither in one hart. God sent not the pleasant Manna unto the people of Israel, as long as their flower & chibals of Egypt lasted: so neither wil he send this heavenly consolati∣on unto thee, until thou have rid thy selfe of the cogitations of vanitie. He is a wise mer∣chant, though a liberal: he wil not give a tast of his treasure, where he knoweth there is no wil to buy. Resolve thy selfe once indeed to serve God, and thou shalt then feele this joy

that I talk of, as many thousands before thee have done, and never yet any man was herein deceived. Moises first ran out of Egypt,* 1.95 to the hils of Madian, before God appeered unto him: and so must thy soul go out of worldly vanitie, before she can look for these consola∣tions. But thou shalt no sooner offer thy selfe thoroughly to Gods service, than thou shalt find intertainment above thy expectation. For that his love is more tender indeed upon them that come newly to this service, than up∣on those which have served him of old: as he sheweth plainly by the parable of the prodigal son:* 1.96 whom he cherished with much more daliance and good cheere,* 1.97 than he did the el∣der brother, which had served him of long time. And the causes hereof are two: the one, for the joy of the new gotten servant, as is ex∣pressed by Saint Luke in the text: the other lest he finding no consolation at the beginning, should turn bak to Egypt again: as God by a figure in the children of Israel declareth mani∣festly in these words;* 1.98 When Pharao had let go the people of Israel out of Egypt; God brought them not by the country of the Philistines, which was the nee∣rest way, thinking with himselfe that it might repent them if they should see wars, streightway rise against them, and so should return into Egypt again. Vpon which two causes thou maist assure thy selfe of singular consolations and comforts in the ser∣vice of God (if thou wouldest resolve thy selfe

therunto) as al other men have found before thee: and by reason therof have prooved the way not hard,* 1.99 as worldly men imagin it; but most easie, pleasant, and comfortable, as Christ hath promised.

* 1.10017 After this privilege of internal consola∣tion insueth another, making the service of God pleasant, which is the testimonie of a good conscience, wherof Saint Paul made so great account, as he called it His glorie. And the holy Ghost saith of it further,* 1.101 by the mouth of the wise man;* 1.102 Secura mens quasi iuge convivi∣um: A secure mind, or a good conscience is a perpe∣tual feast. Of which we may infer, that the ver∣tuous man having alwais this secure mind, and peace of conscience, liveth alwais in festival glory, and glorious feasting. And how then, is this life hard or unpleasant, as you imagin? In the contrarie side, the wicked man having his conscience vexed with the privitie of sin, is al∣waies tormented within it selfe: as we read that Cain was,* 1.103 having killed his brother Abel; and Antiochus, for his wickednes done to Ie∣rusalem; and Iudas for his treason against his maister: and Christ signifieth it generally of al naughtie men, when he saith; that They have a worm which gnaweth their conscience within. The reason wherof the scripture openeth in ano∣ther place,* 1.104 when it saith; Al wickednes is ful of fear, giving testimony of damnation against it self: & therfore a troubled conscience alway suspecteth cruel

maters. That is, suspecteth cruel things to be imminent over it selfe, as it maketh account to have deserved. But yet further, above al other, holie Iob most lively setteth foorth this mise∣rable state of wicked men, in these words; A wicked man is prooved al the dais of his life,* 1.105 though the time be uncertain how long he shal play the ty∣rant: the sound of terror is alwais in his eares,* 1.106 and although it be in time of peace, yet he alway sus∣pecteth some treason against him: he beleeveth not that he can rise again from darknes, to light: expec∣ting on everie side the sword to come upon him. When he sitteth down to eat, he remembreth that the day of darknes is readie at hand for him: tribulation terrifi∣eth him, and anguish environeth him, even as a king is environed with soldiers, when he goeth to war.

18 Is not this a marvelous description of a wicked conscience, uttered by the holie Ghost himselfe? What can be imagined more mise∣rable than this man, which hath such a bou∣cherie, and slaughter house within his own hart? What feares, what anguishes are heer touched? S. Chrysostom discourseth notably upon this point;* 1.107 Such is the custom of sinners (saith he) that they suspect al things; dowt their own shadowes; they are afeard at every little noise; & they think every man that com∣meth towards them, to come against them. If men talk togither, they think they speak of their sins. Such a thing sin is, as it bewraieth it self, though no man accuse it: it condemneth it

selfe, though no man bear witnes against it: it maketh alwais the sinner fearful, as justice doth the contrarie. Heare how the scripture doth describe the sinners fear, & the just mans libertie;* 1.108 The wicked man flieth, though no man pur∣su him (saith the scripture.) Why doth he flie if no man do pursu him? For that he hath within his conscience an accuser pursuing him, whom alwais he carrieth about him. And as he cannot flie from himself; so can he not fly from his accuser within his conscience: but wherso∣ever he goeth, he is pursued & whipped by the same, and his wound incurable. But the just man is nothing so;* 1.109 The iust man (saith Salo∣mon) is as confident as a lion. Hitherto are the words of Saint Chrysostom.

* 1.11019 Wherby, as also by the scriptures al∣ledged, we take notice yet of another preroga∣tive of vertuous life, which is hope or confi∣dence, the greatest treasure, the richest jewel, that Christian men have left thē in this life. For by this we passe through al afflictions, al tribu∣lations,* 1.111 & adversities, most joifully, as S. Iames signifieth. By this we say with Saint Paul; We do glorie in our tribulations,* 1.112 knowing that tribu∣lation worketh patience; and patience, proofe; and proofe, hope; which confoundeth us not. This is our most strong and mightie comfort, this is our sure ankor in al tempestuous times, as Saint Paul saith;* 1.113 We have a most strong solace (saith he) which do flie unto the hope proposed, to lay hands on

the same; which hope, we hold as a sure and firm ar∣mor of our soul. This is that noble Galea salutis,* 1.114 the head-peece of salvation, as the same apostle calleth it, which beareth off al the blowes that this world can lay upon us. And finally, this is the only rest set up in the hart of a vertuous man; that, come life, come death; come health, come siknes; come wealth, come povertie; come prosperitie, come adversitie: come never so tempestuous storms of persecution, he sit∣teth down quietly, and saith calmly with the prophet; My trust is in God,* 1.115 and therfore I fear not what flesh can do unto me. Nay, further with holie Iob amidst al his miseries, he saith;* 1.116 Si occiderit me, in ipso sperabo: If God should kil me, yet would I trust in him. And this is (as the scripture said be∣fore) to be as confident as a lion. Whose pro∣pertie is to shew most courage, when he is in greatest peril, and neerest his death.

20 But now as the holie Ghost saith;* 1.117 Non sic impij, non sic. The wicked cannot say this: they have no part in this confidence, no interest in this consolation; Quia spes impiorum peribit. Saith the scripture;* 1.118 The hope of wicked men is vain, and shal perish. And again;* 1.119 Praestolatio impi∣orum furor: The expectation of wicked men is furie. And yet further; Spes impiorum abhominatio ani∣mae: The hope of wicked men is abhomination,* 1.120 and not a comfort unto their soul. And the reason heerof is double. First, for that in verie deed (though they say the contrarie in words) wic∣ked

men do not put their hope and confi∣dence in God: but in the world, and in their riches; in their strength; frinds and authority; and finally in the Deceaving arm of man. Even as the prophet expresseth in their person,* 1.121 when he saith;* 1.122 We have put a lie for our hope. That is, we have put our hope in things transitorie, which have deceived us; & this is yet more ex∣pressed by the scripture,* 1.123 saieng; The hope of wic∣ked men is as chaf, which the wind bloweth away, and as a bubble of water which a storm disperseth: & as a smoke, which the wind bloweth abroad: and as the re∣membrance of a ghest that staieth but one day in his In. By al which metaphors, the holie Ghost ex∣presseth unto us, both the vanity of the things, wherin indeed the wicked do put their trust, and how the same faileth them after a little time, upon every smal occasion of adversitie that falleth out.

* 1.12421 This is that also which God meaneth, when he so stormeth and thundereth against those which go into Egypt for help, and do put their confidence in the strength of Pharao, ac∣cursing them for the same: and promising that it shal turn to their own confusion: which is properly to be understood of al those, which put their cheefe cōfidence in worldly helps:* 1.125 as al wicked men do, whatsoever they dissemble in words to the contrarie. For which cause al∣so of dissimulation, they are called hypocrites by Iob: for wheras the wise man saith; The

hope of wicked men shal perish. Iob saith;* 1.126 The hope of hypocrites shal perish. Calling wicked men hypocrites, for that they say, they put their hope in God, wheras indeed they put it in the world. Which thing beside scripture, is evi∣dent also by experience. For with whom doth the wicked man consult in his affairs and dowts? With God principally, or with the world? Whom doth he seeke to, in his afflic∣tions? Whom doth he cal upon in his siknes? From whom hopeth he comfort in his adversi∣ties? To whom yeeldeth he thanks in his pro∣sperities? When a worldly man taketh in hand any work of importance, doth he first consult with God about the event therof? Doth he fal down of his knees, and aske his aid? Doth he refer it wholy and principally to his honor? If he do not: how can he hope for aid therin at his hands? How can he repaire to him for assistance, in the dangers and lets that fal out about the same? How can he have any confi∣dence in him, which hath no part at al in that work? It is hypocrisie then (as Iob truly saith) for this man to affirm that his confidence is in God: wheras indeed, it is in the world; it is in Pharao; it is in Egypt; it is in the arm of man; it is in a lie. He buildeth not his house with the wise man, upon a rok: but with the foole up∣on the sands: and therfore (as Christ wel assu∣reth him;) When the rain shal come,* 1.127 and fluds de∣scend, and winds blow, and al togither shal rush upon

the house (which shal be at the hour of death) then shal this house fal, and the fal of it shal be great. Great, for the change that he shal see: great, for the great horror which he shal conceive: great, for the great miserie which he shal suffer: great, for the unspeakable joies of heaven lost: great, for the eternal pains of hel fallen into: great every way, assure thy selfe (deer brother) or else the mouth of God would never have used this word great, and this is sufficient for the first reason, why the hope of wicked men is vain: for that indeed they put it not in God, but in the world.

* 1.12822 The second reason is, for that albeit they should put their hope in God (yet living wic∣kedly) it is vain, and rather to be called pre∣sumption than hope. For understanding wher∣of, it is to be noted; that as there are two kinds of faith recounted in scripture (the one a dead faith without good works, that is which, be∣leeveth al you say of Christ,* 1.129 but yet observeth not his commandements; the other, a lively, a justifieng faith, which beleeveth not only, but also worketh by charitie, as Saint Pauls words are. So are there two hopes following these two faiths: the one of the good, proceeding of a good conscience, wherof I have spoken before; the other of the wicked, resting in a guiltie conscience, which is indeed no tru hope, but rather presumption. This Saint Iohn prooveth plainly,* 1.130 when he saith; Brethren,

if our hart reprehend us not, then have we confi∣dence with God. That is, if our hart be not guil∣tie of wicked life. And the words immediately folowing do more expresse the same, which are these; Whensoever we aske we shal receive of him, for that we keep his cōmandements, & do those things which are pleasing in his sight. The same confir∣meth Saint Paul, when he saith,* 1.131 that The end of Gods commandements is charity from a pure hart, and a good conscience. Which words, Saint Austen expounding in divers words, and in divers pla∣ces of his works, prooveth at large, that with∣out a good conscience, there is no tru hope that can be conceaved.* 1.132 Saint Paul (saith he) addeth (from a good conscience) Bicause of hope: for he which hath the scruple of an evil conscience, despaireth to attain that which he beleeveth. And again;* 1.133 Every mans hope is in his own cōscience, according as he feeleth him selfe to love God. And again, in another book, the apostle putteth a good cōscience for hope: for he only hopeth which hath a good consci∣ence: and he whom the guilt of an evil consci∣ence doth prik, retireth bak from hope, & ho∣peth nothing but his own damnation. I might heer repeat a great many more privileges and prerogatives of a vertuous life, which make the same easie, pleasant, and comfortable, but that this chapter groweth to be long: and therfore I wil only touch (as it were in passing by) two or three of the other points of the most prin∣cipal:

which notwithstanding would require large discourses to declare the same, according to their dignities.* 1.134 And the first is the inesti∣mable privilege of libertie and freedom, which the vertuous do enjoy above the wicked, ac∣cording as Christ promiseth in these words. If you abide in my cōmandements,* 1.135 you shal be my schol∣lers indeed, and you shal know the truth, and the truth shal set your free. Which words Saint Paul as it were expounding,* 1.136 saith; Where the spirit of the Lord is, there is freedome. And this freedome is ment, from the tyrannie and thraldome of our corrupt sensualitie & concupiscence, wherun∣to the wicked are so in thraldome, as there was never bondman so in thraldome to a most cru∣el and mercilesse tyrant. This in part, may be conceaved by this one example. If a man had maried a rich,* 1.137 beautiful, & noble gentlewoman adorned with al gifts and graces, which may be devised to be in a woman: and yet notwith∣standing, should be so sotted and intangled with the love of some soul and dishonest beg∣ger, or servile maid of his house, as for hir sake to abandon the company and frindship of the said wife: to spend his time in daliance and service of his base woman: to run, to go, to stand at hir appointment: to put al his living and revenues into hir hands, for hir to con∣sume and spoil at hir pleasure: to denie hir no∣thing, but to wait and serve hir at hir bek: yea, and to compel his said wife to do the same:

would you not think this mans life miserable and most servile? And yet surely, the servitude wherof we talk, is far greater, and more intol∣lerable than this. For no woman or other crea∣ture in the world, is, or can be of that beautie or nobilitie, as the grace of Gods spirit is, to whom man by his creation was espoused, which notwithstanding we see abandoned, contemned, and rejected by him, for the love of sensualitie hir enimie, and a most deformed creature in respect of reason: in whose love notwithstanding, or rather servitude, we see wicked men so drowned, as they serve hir day and night with al pains, perils, and expenses, and do constrain also the good motions of Gods spirit to give place at every bek & com∣mandement of this new mistres For wherfore do they labor? Wherfore do they watch? Wherfore do they heape riches togither, but only to serve their sensualitie, and hir desires? Wherfore do they beat their brains, but only to satisfie this cruel tyrant and hir passions?

23 And if you wil see indeed how cruel and pittiful this servitude is:* 1.138 consider but some particular examples therof. Take a man whom she overruleth in any passion: as for example, in the lust of the flesh, and what pains taketh he for hir? How doth he labor, how doth he sweat in this servitude? How mightie & strong doth he feele hir tyrannie? Remember the strength of Samson, the wisdome of Salomon,* 1.139

the sanctitie of David overthrown by this ty∣rannie.* 1.140 Iupiter, Mars, and Hercules, who for their valiant acts otherwise were accounted gods of the painims: were they not overcome and made slaves by the inchantment of this tyrant? And if you wil yet further see of what strength she is, and how cruelly she executeth the same upon those that Christ hath not deli∣vered from hir bondage: consider (for ex∣amples sake in this kind) the pittiful case of some disloial wife, who, though she know that by committing adulterie, she runneth into a thousand dangers and inconveniences (as the losse of Gods favor; the hatred of hir husband; the danger of punishment; the offence of hir frinds; the utter dishonor of hir person (if it be known, and finally the ruin and peril of bodie and soul) yet to satisfie this tyrant, she wil ven∣ture to commit the sin, notwithstanding any dangers or perils whatsoever.

24 Neither is it only in this one point of carnal lust, but in al other, wherin a man is in servitude to this tyrant,* 1.141 and hir passions. Look upon an ambitious or vain glorious man: see how he serveth this mistresse: with what care and diligence he attendeth hir commande∣ments, that is, to follow after a little wind of mens mouthes: to pursu a little feather flieng before him in the air: you shal see that he o∣mitteth no one thing; no one time; no one circumstance for gaining therof. He riseth be∣time;

goeth late to bed: trotteth by day; stu∣dieth by night: heer he flattereth; there he dissembleth: heer he stowpeth; there he loo∣keth big: heer he maketh frinds; there he pre∣venteth enimies. And to this only end he re∣ferreth al his actions, and applieth al his other matters: as, his order of life; his cōpany keping; his sutes of apparel; his house; his table; his horses; his servants; his talk; his behavior; his jests; his looks; and his very going in the street.

25 In like wise he that serveth his ladie in passion of covetousnes:* 1.142 what a miserable slave∣rie doth he abide? His hart being so walled in prison with money, as he must only think ther∣of, talk therof, dream therof, and imagin only new wais to get the same, & nothing else. If you should see a Christian man in slavery under the gret Turk, tied in a galley by the leg with chains there to serve by rowing for ever: you could not but take compassion of his case. And what then shal we do of the miserie of this man, who standeth in captivitie to a more base creature than a Turk, or any other reasonable creature that is, to a peece of mettal, in whose prison he lieth bound, not only by the feete, in such sort as he may not go any where against the com∣moditie and commandement of the same: but also by the hands, by the mouth, by the eies, by the eares, and by the hart, so as he may nei∣ther do, speak, see, hear, or think any thing, but the service of the same? Was there ever

servitude so great as this? Doth not Christ say truly,* 1.143 now; Qui facit peccatum servus est pec∣cati: He that doth sin, is a slave unto sin? Doth not S. Peter say wel; A quo quis superatus est, huius & ser∣vus est: A man is slaue to that, wherof he is cōquered.

26 From this slaverie then are the vertuous delivered, by the power of Christ, and his assi∣stance: insomuch, as they rule over their passi∣ons in sensualitie, and are not ruled therby. This God promised by the prophet Ezechiel, saieng;* 1.144 And they shal know, that I am their Lord, when I shal break the chains of their yoke, and shal deliver them from the power of those that over-ruled them before. And this benefit holie David ac∣knowledged in himselfe, when he used these most effectuous words to God; O Lord, I am thy servant,* 1.145 I am thy servant, and the child of thy handmaid: thou hast broken my bonds, and I wil sa∣crifice to thee a sacrifice of praise. This benefit also acknowledgeth Saint Paul, when he saith; that Our oldman was crucified,* 1.146 to the end the bodie of sin might be destroied, and we be no more in servitude to sin: understanding by the old man, and the bo∣die of sin, our concupiscence, mortified by the grace of Christ in the children of God.

* 1.14727 After this privilege of freedom follow∣eth another of no lesse importance than this, and that is, a certain heavenly peace, and tran∣quillitie of mind, according to the saieng of the prophet; Factus est in pace locus eius: His place is made in peace.* 1.148 And in another place; Pax

multa diligentibus legem tuam: There is great peace to them which love thy law. And on the contrarie side, the prophet Esay repeateth this sentence often from God;* 1.149 Non est pax impijs dicit Domi∣nus: The Lord saith; There is no peace unto the wic∣ked. And another prophet saith of the same men; Contrition and infelicitie is in their wais,* 1.150 and they have not known the way of peace. The reason of this difference hath been declared before in that, which I have noted of the diversitie, of good and evil men touching their passions. For the vertuous, having now (by the aid of Christ his grace) subdued the greatest force of their said passions, do passe on their life most sweetly and calmly, under the guide of his spi∣rit, without any perturbations that much tro∣ble them, in the greatest occurrents of this life. But the wicked men,* 1.151 not having mortified the said passions, are tossed and troubled with the same, as with vehement and contrarie winds. And therfore their state and condition is com∣pared by Esay to a tempestuous sea,* 1.152 that never is quiet: and by Saint Iames, to a citie or coun∣try,* 1.153 where the inhabitants are at war and sedi∣tion among themselves. And the causes heerof are two: first, for that the passions of concupis∣cence,* 1.154 being many and almost infinit in num∣ber, do lust after infinit things, and are never satisfied, but are like those blood-suckers which the wise man speaketh of, that cry alwais Give, give, and never ho. As for example:* 1.155 when

is the ambitious man satisfied with honor? Or the incontinent man, with carnalitie? Or the covetous man with money? Never truly: and therfore, as that mother cannot but be great∣ly afflicted, which should have many children crieng at once for meat, she having no bread at al to break unto them: so the wicked man, be∣ing greedily called upon, by almost infinit pas∣sions, to yeeld them their desires, must needs be vexed and pittifully tormented; especially, being not able to satisfie any one of their sma∣lest demands.

28 Another cause of vexation is, for that these passions of disordinate concupiscence, be oftentimes on contrary to the other, & do de∣mand contrary things, representing most lively the confusion of Babel:* 1.156 where one tong spoke against another, and that in divers, and contra∣rie languages. So we see oftentimes, that the desire of honor saith; Spend heer: but the pas∣sion of avarice saith; Hold thy hands. Lecherie saith; Venture heer: but pride saith; No, it may turn to thy dishonor. Anger saith; Re∣venge thy selfe heer: but ambition saith; It is better to dissemble. And finally, heer is fulfil∣led that,* 1.157 which the prophet saith; Vidi iniquita∣tem, & contradictionem in civitate: I have seen ini∣quitie, and contradiction in the selfesame citie. Ini∣quitie, for that al the demands of these passi∣ons are most unjust, in that they are against the word of God. Contradiction, for that one cri∣eth

against the other in their demands. From al which miseries God hath delivered the just, by giving them his Peace, which passeth al under∣standing, as the apostle saith,* 1.158 and which the world can never give, nor tast of, as Christ him∣selfe affirmeth.

29 And these many causes may be alledged now (besides many others, which I passe over) to justifie Christs words, that his yoke is sweet and easie: to wit, the assistance of grace; the love of God; the light of understanding from the holie Ghost; the internal consolation of the mind; the quiet of conscience; the confi∣dence therof proceeding; the libertie of soul and bodie; with the sweet rest of our spirits, both towards God, towards our neighbour, and towards our selves. By al which means, helps, privileges, and singular benefits, the ver∣tuous are assisted above the wicked, as hath been shewed: and their way made easie, light, and pleasant. To which also we may ad as the last, but not the least comfort,* 1.159 the expectation of reward: that is, of eternal glorie and felici∣tie to the vertuous; and everlasting damnati∣on unto the wicked. O how great a matter is this, to comfort the one, if their life were pain∣ful in godlines: and to afflict the other, amidst al their great pleasure of sin! The laborer, when he thinketh on his good pay at night,* 1.160 is incou∣raged to go thorough, though it be painful to him. Two that should passe togither towards

their country, the one to receive honor for the good service done abroad; the other as priso∣ner to be arraigned of treasons, committed in forrain dominions against his soveraign, could not be like merrie in their In upon the way, as it seemeth to me: and though he that stood in danger, should sing, or make shew of cou∣rage and innocencie, and set a good face upon the matter: yet the other might wel think, that his hart had many a cold pul within him: as no dowt but al wicked men have, when they think with themselves of the life to come. If Ioseph & Pharaos baker had known both their distinct lots in prison (to wit,* 1.161 that on such a day one should be called foorth to be made Lord of Egypt, and the other to be hanged on a paire of gallows) they could hardly have been equally merry: whiles they lived togither in time of their imprisonment. The like may be said, and much more truly, of vertuous and wicked men in this world. For when the one doth but think upon the day of death (which is to be the day of their deliverance from this prison) their harts cannot but leap for very joy, considering what is to insu unto them after. But the other are afflicted, and fal into melancholy, as often as mention or remem∣brance of death is offred: for that they are sure that it bringeth with it their bane, according as the scripture saith;* 1.162 The wicked man being dead, there remaineth no more hope unto him.

30 Wel then (deer brethen) if al these things be so, what should stay thee now at length to make this resolution, which I exhort thee un∣to? Wilt thou yet say (notwithstanding al this) [ B] that the matter is hard, and the way unplea∣sant? Or wilt thou beleeve others that tel thee so, though they know lesse of the matter than thy selfe? Beleeve rather the a 1.163 word and promise of Christ, which assureth thee the con∣trary: beleeve the reasons before alledged, which do proove it evidently: beleeve the te∣stimony of them which have experienced it in themselves (as of king David, Saint Paul, and Saint Iohn the Evangelist, whose testimonies I have alledged before of their own proofe) be∣leeve many hundreds, which by the grace of God, are converted daily in Christendome from vicious life, to the tru service of God: al which do protest themselves to have found more, than I have said, or can say in this matter.

31 And for that thou maist replie heer, & say, that such men are not * 1.164 where thou art, to give this testimony of their experience: I can, & do assure thee, upon my conscience before God, that I have talked with no smal number of such my selfe, to my singular comfort, in be∣holding the strong hand, and exceeding boun∣tifulnes of Gods sweetnes towards them in this case. Oh (deer brother) no toong can expresse, what I have seen heerin: and yet saw

I not the least part of that which they felt. But yet this may I say, that those which are known to be skilful, and to deal so sincerely withal, that others disburden their consciences unto them for their comfort or counsel, are some part of those,* 1.165 wherof the prophet saith; That they work in multitudes of waters, and do see the mar∣vels of God in the depth. In the depth (I say) of mens consciences, uttered with infinite multi∣tudes of teares, when God toucheth the same, with his holie grace. Beleeve me (good reader) for I speak in truth before our Lord Iesus, I have seen so great and exceeding consolations, in divers great sinners after their conversion, as no hart can almost conceave: and the harts which received them, were hardly able to con∣tein the same: so abundantly stilled down the heavenly dew, from the most liberal and bountiful hand of God. And that this may not seeme strange unto thee, thou must know, that it is recorded of one holie man called Effrem, that he had so mervelous great consolations after his conversion, as he was often constrai∣ned to cry out to God; O Lord retire thy hand from me a little, for that my hart is not able to receive so extreme joy.* 1.166 And the like is written of Saint Barnard: who for a certein time after his conversion from the world, re∣mained as it were deprived of his senses by the excessive consolations he had from God.

32 But yet if al this cannot moove thee, but

thou wilt stil remain in thy distrust, hear the testimonie of one, whom I am sure thou wilt not discredit, especially speaking of his own experience in himselfe. And this is the holie martyr & doctor Saint Cyprian,* 1.167 who writing of the very same matter to a secret frind of his, called Donatus, confesseth, that he was before his conversion of the same opinion that thou art of: to wit, that it was impossible for him to change his manners, and to find such comfort in a vertuous life as after he did: being accu∣stomed before to al kind of loose behavior. Therefore he beginneth his narration to his frind in this sort; Accipe quod sentitur antequam discitur. Take that which is felt, before it be learned: and so followeth on with a large dis∣course, shewing that he prooved now by ex∣perience, which he could never beleeve be∣fore his conversion, though God had promi∣sed the same.* 1.168 The like writeth Saint Austen of himselfe in his books of confession: shewing that his passions would needs persuade him before his conversion, that he should never be able to abide the austeritie of a vertuous life, especially touching the sins of the flesh (wherin he had lived wantonly, until that time) it see∣med impossible that he could ever abandon the same, and live chastly: which notwithstan∣ding he felt easie, pleasant,* 1.169 and without diffi∣cultie afterward. For which he breaketh into these words: My God,* 1.170 let me remember and

confesse thy mercies towards me: let my verie bones rejoice and say unto thee;* 1.171 O Lord, who is like unto thee? Thou hast broken my chains and I wil sacrifice to thee a sacrifice of thankesgiving. These chains were the chains of concupis∣cence, wherby he stood bounden in captivitie before his conversion, as he there confesseth: but presently therupon he was delivered from the same, by the help of Gods most holie grace.

33 My counsel should be therfore (gentle reader) that seeing thou hast so many testimo∣nies, examples, reasons, and promises of this matter, thou shouldest at least proove once by thine own experience, whether this thing be tru or no: especially seeing it is a matter of so great importance, and so worthy thy trial: that is, concerning so neer thy eternal salvation as it doth. If a mean fellow should come unto thee, and offer, for hazarding of one crown of gold, to make thee a thousand by Alchimie, though thou shouldest suspect him for a cou∣soner: yet the hope of gain being so great, and the adventure of so smal losse; thou woul∣dest go nigh for once to proove the matter. And how much more shouldest thou do it in this case, where by proofe thou canst leese no∣thing: and if thou speed wel, thou maist gain as much as the everlasting joy of heaven is woorth.

34 But yet heer by the way, I may not let

passe to admonish thee of one thing, which the ancient fathers and saints of God that have passed over this river before thee (I mean the river dividing between Gods service and the world) do affirm of their own experience:* 1.172 and that is, that assoone as thou takest this work or resolution in hand, thou must expect as∣saults, combats, and open war within thy selfe, as Saint Cyprian, Saint Austen, Saint Gregory,* 1.173 and Saint Barnard do affirm, and upon their own proofe. This do Cyril, and Origin shew in divers places at large. This doth saint Hilary proove by reasons & examples. This doth the wise man forewarn thee of, willing thee; When thou art to come to the service of God, to prepare thy mind unto temptation. And the reason of this is, for that the devil possessing quietly thy soul before, lay stil, and sought only means to con∣tent the same,* 1.174 by putting in new and new de∣lites, and pleasures of the flesh. But when he seeth thou offerest to go from him: he begin∣neth straight to rage, and to moove sedition within thee, and to tosse up and down both heaven and earth, before he wil leese his king∣dome in thy soul. This is evident by the exam∣ple of him whom Christ comming down from the hil, after his transfiguration,* 1.175 delivered from a deafe and dum spirit. For albeit the devil would seem neither to hear nor speak, while he possessed that bodie quietly: yet when Christ commanded him to go out, he both

heard,* 1.176 and cried out, and did so tear and rent [ B] that poore bodie before he departed, as al the standers by thought him indeed to be dead. This also in figure was shewed by the storie of Laban, who * 1.177 never persecused his son in law Iacob, until he would depart from him. And yet more was this expressed in the doings of Pharao, who after once he perceaved that the people of Israel ment to depart from his king∣dome, never ceased greevously to afflict them (as Moises testifieth) until God utterly delive∣red them out of his hands, with the ruin and destruction of al Egypt their enimies.* 1.178 Which event the holie doctors & saints of the churh,* 1.179 have expounded to be a plain figure of the de∣liverie [ B] of souls from the tyranny of the devil.

35 And now, if thou wouldest have a lively example of al this that I have said before, I could alledge thee many: but for brevitie sake, one only of Saint Austens conversion shal suffice, testified by himself in his books of con∣fession. It is a mavelous example, and contai∣neth many * 1.180 notable and comfortable points. And surely whosoever shal but read the whole at large, especially in his sixt, seventh, & eight books of his confessions, shal greatly be moo∣ved and instructed therby. And I beseech the reader that understandeth the Latin toong, to view over, at least but certein chapters of the eight book, where this Saints final conversion (after infinite combats) is recounted. It were

too long to repeat heer, though indeed it be such matter as no man need to be wearie to hear it. There he sheweth how he was tossed and troubled in this conflict between the flesh and the spirit, between God drawing on the one side, and the world, the flesh, & the divel,* 1.181 hol∣ding bak on the other part. He went to Simpli∣cianus a learned old man, & devout Christian: he went to S. Ambrose, bishop of Millan: & af∣ter his cōference with them, he was more tro∣bled than before. He consulted with his cōpa∣nions, Nebridius, & Alipius: but al would not ease him. Til at the length a Christian courtier & captain, named Pontition, had by occasion [ B] told him and Alipius of the vertuous life that Saint Anthonie led, who a little before had professed * 1.182 a private & a solitarie life in Egypt: as also others (he then heard) did even in Mil∣lan it selfe, where then he was. Which when he had heard, then with-drawing himselfe aside, he had a most terrible combat with him∣selfe. Wherof he writeth thus; What did I not say a∣gainst my selfe in this con∣flict? How did I beat and whip mine own soul,* 1.183 to make hir follow thee (O Lord?) But she held bak, she refused and excused hir selfe: and when al hir arguments were convicted, she re∣mained trembling and fearing as death to be

restrained from hir loose custom of sin. Wher∣by she consumed hir selfe even unto death. Af∣ter this he went into a garden with Alipius, his companion: and there cried out unto him; Quid hoc est?* 1.184 Quid patimur? Surgunt indocti & coe∣lum rapiunt, & nos cum doctrinis nostris, sine corde, ecce ubi volutamur in carne & sanguine. What is this? (Alipius) what suffer we under the tyran∣nie of sin? Vnlearned men (such as Anthonie and others; for he was altogither unlearned) do take heaven by violence: and we with al our learning, without harts, behold how we lie graveling in flesh and bloud. And he goeth for∣ward in that place, shewing the woonderful and almost incredible tribulations that he had in this fight that day. After this he went forth into an orchard: and there he had yet a grea∣ter conflict. For there al his pleasures past re∣presented themselves before his eies, saieng; Demittes ne nos,* 1.185 & à momento isto non erimus tecum ultra in aeternum, &c. What, wilt thou depart from us? And shal we be with thee no more for ever, after this moment? Shal it not be law∣ful for thee to do this or that, no more heeraf∣ter? And then (saith Saint Austen) O Lord, turn from the mind of thy servant, to think of that, which they objected to my soul. What filth, what shameful pleasures did they lay before mine eies.* 1.186 At length he saith, that after long and tedious combats, a marvelous tempest of weeping came upon him: and being not able

to resist, he ran away from Alipius, and cast himselfe on the ground under a fig-tree, and gave ful scope unto his eies, which brought foorth presently whole fluds of tears. Which after they were a little past over, he began to speak to God in this sort; Et tu Domine,* 1.187 usque∣quo? Quam diu, quam diu, cras & cras? Quare non modo? Quare non hac hora finis est turpitudinis meae? O Lord, how long wilt thou suffer me thus? How long, how long shal I say, to-morow, to-morow? Why should I not do it now? Why should there not be an end of my filthie life, even at this hour? And after this followeth his final and miraculous conversion, togither with the conversion of Alipius, his cōpanion, which bicause it is set down breefly by himselfe, I wil recite his owne words, which are as followeth, immediately upon those that went before.

36 I did talk this to GOD, and did weep most bitterly, with a deep contrition of my hart: and behold, I heard a voice,* 1.188 as if it had been of a boy or maid singing from som house by, and often repeating; Take up and read, take up and read. And straightway I changed my countenance, and began to think most ear∣nestly with my selfe, whether children were woont to sing any such thing, in any kind of game that they used: but I never remember, that I had heard any such thing before. Wher∣fore repressing the force of my tears: I rose, in∣terpreting no other thing, but that this voice

came from heaven, to bid me open the book that I had with me (which was Saint Pauls epi∣stles) and to read the first chapter that I should find.* 1.189 For I had heard afore of Saint Anthonie, how he was admonished to his conversion, by hearing a sentence of the Gospel, which was read, when he by occasion came into the church:* 1.190 and the sentence was; Go, and sel al thou hast, and give to the poore: and thou shalt have a trea∣sure in heaven: and come, and follow me. Which sai∣eng [ B] Saint Anthonie taking as spoken to him in particular; was presently converted to * 1.191 thee (O Lord.) Wher∣fore I went in haste to the place where Alipius sate, for that I had left my booke there when I departed: I snat∣ched it up, and o∣pened it, and read in silence the first chapter that offered it selfe unto mine eies: and therin were these words; Not in banketings,* 1.192 or in dronkennes: not in wanton∣nes, and chamber works: not in contention and emu∣lation: but do you put on the Lord Iesus Christ: and do you not perform the providence of the flesh in con∣cupiscence. Further than this sentence I would not read, neither was it needful. For presently with the end of this sentence, as if the light of securitie had been powred into my hart, al the

darknes of my dowtfulnes fled away. Wher∣upon putting in my finger, or som other signe (which now I remember not) upon the place, I closed the book, and with a quiet countenance opened the whole matter to Alipius. And he by this means uttered also that which now wrought in him (which I before knew not) he desired that he might see what I had read: and I shewed him. He marked it al, and went fur∣ther also than I had red. For it followeth in Saint Paul (which I knew not;* 1.193) Take unto you him that is yet weak in faith. Which Alipius appli∣ed unto himselfe, and opened his whole state of dowtfulnes unto me. But by this admoni∣tion of Saint Paul, he was established, and was joined to me in my good purpose: but yet calmly, and without any troublesom cunctati∣on according to his nature and maners, wher∣by he differed alwais greatly from me, in the better part.

37 After this we went to my mother:* 1.194 we tel hir the matter: she rejoiceth: we recite un∣to hir the order of the thing: she exulteth and triumpheth, and blessed thee (O Lord, which art more strong and liberal, than we can aske or understand) for that she saw now much more granted to hir from thee, touching me, than she was woont to aske with hir pittiful and lamentable sighs. For thou hadst so con∣verted me now to thee, that I neither sought for wife, nor any other hope at al of this world:

living and abiding in that * 1.195 rule of faith, in [ B] which thou didst reveal me unto hir so manie yeers before. And so thou didst turn hir sorrow now into more abundant joy than she could wish: and into much more deer and chaste joy, than she could require by my chil∣dren hir nephewes, if I had taken wife. O Lord, I am thy servant, I am now thy servant, and child of thy handmaid, thou hast broken my chains, and I wil sacrifice to thee therfore a sacrifice of praise.* 1.196 Let my hart and toong praise thee, and let my bones say to thee; O Lord, who is like unto thee. Let them say it (O Lord) and do thou make answer (I beseech thee) and say to my soul; I am thy salvation. Hitherto are Saint Austens words.

* 1.19738 In this marvelous example of this fa∣mous mans conversion, there be divers things to be noted, both for our comfort, and also for our instruction. First is to be noted the great conflict he had with his ghostly enimie before he could get out of his possession and domini∣on. Which was so much the more (no dowt) for that he was to be so great a piller after∣ward in Gods church. And we see, Alipius found not so great resistance: for the enimie saw there was much lesse in him, to hurt his kingdome than in Austen. Which ought great∣ly

to animate them, that feele great resistance,* 1.198 and strong temptations against their vocati∣on: assuring themselves, that this is a sign of grace and favor, if they manfully go thorough. So was Saint Paul called (as we read) most vio∣lently being striken down to the ground,* 1.199 and made blinde by Christ before his conversion: for that he was a chosen vessel, to bear Christs name unto the gentils.

39 Secondly it is to be noted, that although this man had most strong passions before his conversion, & that in the greatest, and most in∣curable diseases, which cōmonly afflict world∣ly men: as in ambition, covetousnes, & sins of the flesh, as himselfe before confesseth:* 1.200 which maladies possessed him so strongly indeed, as he thought unpossible (before his conversion) ever to subdu and conquer the same: yet af∣terward he prooved the contrary by the help of Gods omnipotent grace. Thirdly also is to be noted, that he had not only a good victorie over these passions, but also found great sweet∣nes in the way of vertuous life.* 1.201 For a little af∣ter his conversion he writeth thus; I could not [ B] be satisfied (O Lord) in those dais, with the marvelous sweetnes which thou gavest me: how much did I weep in* 1.202 thy hymns and can∣ticles, being vehemently stirred up with the voices of thy church singing most sweetly? Those voices did run into mine eares, and thy truth did melt into mine hart, and thence

did boil out an affection of pietie, and made tears to run from me, and I was in most hap∣pie state with them.

* 1.20340 Fourthly is to be noted for our instruc∣tion and imitation, the behavior of this man about his vocation. First in searching and tri∣eng out the same by his repair to Saint Am∣brose, Simplicianus, and others: by reading the word of God, frequenting of good com∣panie, and the like: which thou oughtest also (good reader) to do, when thou feelest thy selfe inwardly mooved: and not ••olie dead as ma∣ny are woont, resisting openly the holie Ghost, with al good motions, and not so much as once to give eare to the knocking of Christ, at the doore of their consciences. Moreo∣ver, Saint Austen as we see, refused not the means to know his vocation,* 1.204 but praied, wept, and oftentimes retired himselfe alone from companie to talk with God in that matter. Which many of us wil never do: but rather do detest and flie al means that may bring us into those cogitations of our conversion. Finally Saint Austen after he had once seen cleerly the wil and pleasure of God: made no more stay of the matter, but brake of strongly frō al the world and vanities therof:* 1.205 gave over his Re∣torik lecture at Millan: left al hope of promo∣tion in the court, and betook himselfe to serve God thoroughly: and therfore no marvel if he received so great consolation and advance∣ment

from God afterward, as to be so worthy a member in his church. Which example is to be followed of al them that desire to keep a good conscience, so far foorth as ech mans condition and state of life permitteth.

41 And heer by this occasion,* 1.206 I may not let passe to advertise thee good reader, and also by Saint Austens example to forewarn thee, that whosoever meaneth to make this resolu∣tion thoroughly, must use some violence at the beginning. For as fire if you rush in upon it with force, is easilie put out; but if you deal softlie, putting in one hand after another, you may rather hurt your selfe than extinguish the same: so is it with our passions, who require manhood and courage for a time at the be∣ginning, which whosoever shal use, togither with the other means therunto appertaining, he shal most certeinlie find that thing easie, which now he thinketh heavie, and that most sweet, which now he esteemeth so unsaverie. For proofe wherof, as also for conclusion of this chapter, I wil alledge a short discourse out of Barnard: who after his fashion prooveth the same fitly out of the scriptures. Christ saith unto us; Take my yoke, you shal find rest.* 1.207 This is a marvelous noveltie: but it com∣meth from him which maketh al things new. He that taketh up a yoke findeth rest: he that leaveth al, findeth an hundred times so much. He knew wel this (I mean that man

[ B] according to the hart of God) which * 1.208 said in his psalm; Doth the seat of iniquitie cleave to thee (O Lord) which feignest a labor in thy com∣mandements? Is not this a feigned labor (deer brethren) in a commandement? I mean, a light burden, an easie yoke, an annointed crosse. So in old time he said to Abraham; Take thy son Isaac whom thou lovest, and offer him unto me a sa∣crifice. This was a feigned labor in a comman∣dement: for Isaac being offered he was not killed, but sanctified therby. Thou therfore, if thou hear the voice of God within thy hart, willing thee to offer up Isaac (which signifieth joy or laughter) fear not to obey it faithfullie and constantly: whatsoever thy corrupt affec∣tion judgeth of the matter, be thou secure. Not Isaac, but the ram shal die for it: thy joy shal not perish, but thy stubburnes only, whose horns are intangled with thorns, and cannot be in thee without the prickings of anxietie. Thy Lord doth but tempt thee as he did Abraham,* 1.209 to see what thou wilt do. Isaac (that is, thy joy in this life) shal not die, as thou ima∣ginest, but shal live: only he must be lifted up upon the wood, to the end thy joy may be on high, and that thou maist glorie not in thine own flesh, but only in the crosse of thy Lord, by whom thy selfe also art crucified:* 1.210 crucified (I say) but crucified to the world: for unto God thou livest stil, and that much more than thou didst before.

CHAP. II. Of the second impediment, which is persecution, affliction, and tribulation, wherby many men are kept from the ser∣vice of God.

MAnie there are in the world abroad, who ei∣ther upon these conside∣ratiōs before laid down: or for that, they see some good men to live as me∣rilie as themselves, are content to yeeld thus much, that in verie deed they esteem vertuous life to be pleasant inough, to such as are once entered in therun∣to: and that in good sooth, for their own parts, they could be content to follow the same, if they might do it with quiet and peace of al hands. But to request them unto it in such time or place, or with such order and circum∣stances, as tribulation, affliction, or persecuti∣on may fal upon them, for the same: they think it a matter unreasonable, to be demanded, and themselves verie excusable; both before God and man, for refusing it. But this excuse is no better, than the other going before, of the pretended difficultie: for that it standeth upon a false ground, as also upon an unjust illation,

made upon that ground. The ground is this, that a man may live vertuously, and serve God truly, with al worldly ease, and without any affliction, tribulation, or persecution: which is false. For that, albeit external contradicti∣ons, and persecutions be more in one time than in another; more in this place, than in that: yet can there not be any time or place without some, both external, and internal. Which although (as I have shewed before) in respect of the manifold helps and consolati∣ons sent from God in counterpoize of the same, they seem not heavie nor unpleasant un∣to the godlie: yet are they in themselves both great and waightie, as would appeer if they fel upon the wicked and impatient. Secondly, the illation made upon this ground, is unjust: for that it alledgeth tribulation, as a sufficient reason to abandon Gods service, which God himselfe hath ordained for a mean to the con∣trarie effect: that is, to draw men therby unto his service.* 1.211 For better declaration wherof (the matter being of very great importance) I wil handle in this chapter, these four points. First, whither it be ordinarie for al that must be sa∣ved, to suffer some kind of persecution, tribu∣lation, or affliction. Secondlie, what are the causes why God (so loving us as he doth) would chose and appoint so to deale with us heer in this life. Thirdlie, what principal rea∣sons of comfort, a man may have in tribulati∣on.

Fourthlie, what is required at his hands in that state. Which four points, being declared, I dowt not but great light shal appeer in this whole matter, which seemeth to flesh and blood to be so ful of darknes and improbabi∣lities.

2 And touching the first,* 1.212 there needeth little poofe: for that Christ himselfe saith to his dis∣ciples, and by them to al other his servants; In mundo pressuram sustinebitis: In the world you shal sustain affliction. And in another place;* 1.213 In your patience shal you possesse your souls? That is, by suffering patientlie in adversities: which Saint Paul yet uttereth more plainly when he saith; Al those that wil live godlie in Iesus Christ, shal suf∣fer persecution. If al, then none can be excepted.* 1.214 And to signifie yet further the necessitie of this matter, both Paul and Barnabas also did teach (as Saint Luke reporteth) That we of necessitie must enter into the kingdome of God,* 1.215 by many tribu∣lations. Vsing the word Oportet, which signifieth a certein necessitie. And Christ himselfe yet more revealeth this secret, when he saith to Saint Iohn the Evangelist; That he chastiseth al those whom he loveth. Which words,* 1.216 the apostle as it were expounding to the Hebrews, saith; Flagellat omnem filium quem recipit: He whippeth every child whom he receaveth.* 1.217 And the apostle urgeth this matter so far in that place, as he affirmeth plainly, al those to be bastards, & no children of God,* 1.218 which are not afflicted by

him in this life. The same position Saint Paul holdeth to Timothy;* 1.219 Si sustinemus, & conregna∣bimus: If we suffer with Christ, we shal reign with Christ; and no otherwise. Wherin also concur∣reth holie David,* 1.220 when he saith; Multae tribula∣tiones iustorum: The iust are appointed to many tri∣bulations.

3 The same might be prooved by many other means,* 1.221 as by that, Christ saith; He came not to bring peace, but the sword into the world. Also by that Saint Paul saith;* 1.222 That no man can be crowned except he fight lawfullie. But how can we fight, if we have no enimie to oppugn us? The same signifieth Christ in the Apocalips,* 1.223 when he repeateth so often, that heaven is only for him that conquereth. The verie same is signi∣fied by the ship,* 1.224 wherinto Christ entered with his disciples, which was tossed & tumbled, as if it would have been drowned: this (I say) by the ancient fathers exposition, was a figure of the trobles and afflictions, that al those should suf∣fer, which do rowe in the same with Christ our savior. The same also is prooved by that the life of man is called a warfare upon earth:* 1.225 and by that he is appointed to labor and travel, while he is here: also by that, his life is reple∣nished with many miseries,* 1.226 even by the ap∣pointment of God after mans fal. The same al∣so is shewed by that, that God hath appointed every man to passe through the pains of death, before he come to joy: also, by the infinit con∣tradictions

and tribulations, both within and without, left unto man in this life: as for ex∣ample, within are the rebellions of his concu∣piscence and other miseries of his mind, wher∣with he hath continually to make war, if he wil save his soul. Without, are the world, and the devil, which do never cease to assalt him, now by fair means, and now by fowl; now by flatterie, and now by threat; now alluring by pleasure and promotion, now terrifieng by af∣fliction and persecution. Against al which the good Christian hath to resist manfully, or else he leeseth the crown of his eternal salva∣tion.

4 The verie same also may be shewed by the examples of al the most renowned saints from the beginning:* 1.227 who were not only as∣salted internally with the rebellion of their own flesh; but also persecuted and afflicted outwardly: therby to confirm more mani∣festly this purpose of God. As we see in Abel,* 1.228 persecuted and slain by his own brother, as∣soon as ever he began to serve God: also in Abraham,* 1.229 afflicted diversly after he was once chosen by God: and most of al by making him yeeld to the killing of his own deer and only child. Of the same cup drank al his children & posteritie that succeeded him, in Gods favor:* 1.230 as Isaac, Iacob, Ioseph, Moises, and al the pro∣phets: of which Christ himselfe giveth testi∣monie,* 1.231 how their blood was shed most cruelly

by the world. The affliction also of Iob is woonderful, seeing the scripture affirmeth it to have come upon him by Gods special ap∣pointment,* 1.232 he being a most just man. But yet more woonderful was the affliction of holie Tobias,* 1.233 who among other calamities, was stri∣ken blind by the falling down of swallows dung into his eies:* 1.234 of which the angel Raphel told him afterward; Bicause thou wert a man acceptable to God, it was of necessitie that this tenta∣tion should proove thee. Behold the necessitie of afflictions to good men. I might ad to this the example of David & others: but that the apo∣stle giveth a general testimonie of al the saints of the old testament, saieng; That some were racked,* 1.235 some reproched, some whipped, some chained, some imprisoned: others were stoned, cut in peeces, tempted, and flain with the sword: some went about in hair-cloth, in skins of goats, in great need, pressed and afflicted: wandring and hiding themselves in wilder∣nesses, in hils, in caves, and holes under ground, the world not being woorthy of them. Of al which he pronounceth this comfortable sentence, to be noted of al men. Non suscipientes redemptionem; vt meliorem invenirent resurrectionem: That is; God would not deliver them from these afflictions in this life, to the end their resurrection and reward in the life to come, might be more glorious. And this of the saints of the old testament.

5 But now in the new testament, founded expressedly upon the crosse, the matter stan∣deth

much more plain, & that with great rea∣son.* 1.236 For if Christ could not go into this glorie but by suffering, as the scripture saith: then by the most reasonable rule of Christ affirming, that The servant hath not privilege aboue his mai∣ster. It must needs follow,* 1.237 that al have to drink of Christs cup, which are appointed to be par∣takers of his glory. And for proofe herof; look upon the deerest frinds that ever Christ had in this life, and see whether they had part therof or no. Of his mother, Simeon prophesied and told hir at the beginning;* 1.238 That the sword of tri∣bulation should passe hir hart. Signifieng therby, the extreme afflictions that she felt afterward in the death of hir son, and other miseries heaped upon hir. Of the apostles it is evident, that beside al the labors, travels, needs, suffe∣rings, persecutions, and calamities which were infinite, and in mans sight in tollerable (if we beleeve S. Paul,* 1.239 recounting the same) beside al this (I say) God would not be satisfied, except he had their blood also: and so we see that he suffered none of them to die naturally, but on∣ly Saint Iohn: albeit, if we consider what Iohn also suffered in so long a life as he lived, being banished by Domitian to Pathmos;* 1.240 & at ano∣ther time, thrust into a tun of hot oil at Rome (as Tertullian and Saint Ierom do report) we shal see that his part was no lesse than o∣thers in this cup of his maister. I might rekon up heer infinite other examples: but it nee∣deth

not. For it may suffice, that Christ hath gi∣ven this general rule in the new testament; He that taketh not up his crosse and followeth me,* 1.241 is not worthy of me. By which is resolved plainly, that there is no salvation now to be had, but only for them that take up (that is, do bear wil∣lingly) their proper crosses, and therwith do follow their captain, walking on with his crosse on his shoulders before them.

* 1.2426 But heer some man may say: If this be so, that no man can be saved without a crosse, that is, without affliction, and tribulation, how do al those that live in peaceable times and places, where no persecution is, no trou∣ble, no affliction, or tribulation? To which I answer: first, that if there were any such time or place, the men living therin, should be in great danger; according to the saieng of the prophet; They are not in the labor of other men, nor yet whipped and punished as others are:* 1.243 and therfore pride possessed them, and they were covered with ini∣quitie and impietie: and their iniquitie proceeded of their fatnesse, or abundance. Secondlie I answer; that there is no such time or place so void of tribulation, but that there is alwais a crosse to be found, for them that wil take it up. For ei∣ther is there povertie, sicknes, slander, enmi∣tie, injurie, contradiction, or some like afflicti∣on offered continually. For that, those men never want in the world, wherof the prophet said;* 1.244 These that do render evil for good, did detract

from me, for that I followed goodnes. At the least wise, there never want those domestical eni∣mies, of which Christ speaketh: I mean,* 1.245 either our kinred and carnal frinds, which common∣ly resist us, if we begin once throughly to serve God: or else our own disordinate affections, which are the most perilous enimies of al: for that they make us war upon our own ground. Again, there never want the temptations of the world, & devil: the resisting wherof is much more difficult in time of peace and welth,* 1.246 than in time of external affliction and persecution: for that these enimies are stronger in flatterie, than in force: which a godly father expresseth by this parable. The sun and wind (saith he) a∣greed on a day to prove their several strengths,* 1.247 in taking a cloke from a waifairing man. And in the forenoon the wind used al violence that he could to blow off the said cloke. But the more he blew, the more fast held the travailer his cloke, and gathered it more closelie about him. At afternoon the sun sent foorth his plea∣sant beams, and by little and little so entered into this man, as he caused him to yeeld and put off, not only his cloke, but also his cote. Wherby is ment (saith this father) that the al∣lurements of pleasure are more strong & har∣der to be resisted, than the violence of perse∣cution.* 1.248 The like is shewed by the example of David, who resisted easilie many assaults of ad∣versitie: but yet fel dangerouslie in time of

prosperitie. Wherby appeereth that vertuous men have no lesse war in time of peace, than in time of persecution: and that never there wan∣teth occasion of bearing the crosse, and suffe∣ring affliction, to him that wil accept of the same. And this may suffice for this first point, to proove that every man must enter into hea∣ven by tribulation, as Saint Paul saith.

* 1.2497 Touching the second, why God would have this matter so: it were sufficient to an∣swer, that it pleased him best so, without see∣king any further reason of his meaning heer∣in: [ B] even as it pleased him * 1.250 without al reason in our sight, to abase his Son so much as to send him hither into this world, to suffer and die for us. Or if we wil needs have a reason heerof, this one might be sufficient for al: that seeing we look for so great a glory as we do, we should labor a little first for the same, and so be made somwhat woorthy of Gods favor, & exaltation. But yet for that it hath pleased his divine ma∣jestie, not only to open unto us his wil and de∣termination for our suffering in this life; but also divers reasons of his most holie purpose and pleasure therin, for our further encou∣ragement and consolation which do suffer:

I wil in this place repeat some of the same, for declaration of his exceeding great love, and fatherly care towards us.

8 The first cause then, and the most principal,* 1.251 is to increase therby our glorie in the life to come. For having appointed by his eternal wis∣dome and justice, that none shal be crowned there,* 1.252 but such as endure (in some good mea∣sure) a fight in this world: the more and grea∣ter combats that he giveth (togither with suf∣ficient grace to overcome therin) the greater crown of glorie prepareth he for us at our re∣surrection. This cause toucheth the apostle in the words alledged of the saints of the old testament, to wit,* 1.253 that they received no deli∣verance from their miseries in this world, to the end they might find a better resurrection in the world to come. This also ment Christ expresly when he said;* 1.254 Happie are they which suf∣fer persecution, for theirs is the kingdome of heaven: happie are you when men speak evil, and persecute you, &c. Reioice and be glad (I say) for that your reward is great in heaven. Hither also do apper∣tain al those promises; Of gaining life,* 1.255 by leesing life: of receiving a hundred for one, and the like. Heerhence do proceed al those large promises to mortification, and newnes of life. In both which are great conflicts against the flesh, world, and our own sensualitie, and cannot be performed but by sufferings and affliction. Finally, Saint Paul declareth this matter fully;

when he saith; That a little and short tribulation in this life worketh a weight of glorie above al mea∣sure in the hight of heaven.

* 1.2569 The second cause why God appointed this, is to draw us therby from the love of the world, his professed enimie: as in the next chapter shal be shewed at large. This cause Saint Paul uttereth in these words;* 1.257 We are pu∣nished of God, to the end we should not be damned with this world. Even then, as a nurse, that to wean hir child from the liking of hir milk, doth annoint hir teat with alloes, or some other such bitter thing: so our merciful father, that would retire us from the love of worldly delites, wherby infinite men do perish daily, useth to send tribulation: which of al other things hath most force to work that effect: as we see in the example of the prodigal son,* 1.258 who could by no means be staied from his plea∣sures, but only by affliction.

* 1.25910 Thirdly, God useth tribulation as a most present and sovereign medicin, to heal us of many diseases, otherwise almost incurable. As first, of a certain blindnes, and carelesse negli∣gence in our estate, contracted by wealth, and prosperitie. In which sense the scripture saith; that Affliction giveth understanding.* 1.260 And the wise man affirmeth, that The rod bringeth wisdom: as also the sight of Toby was restored by the bit∣ter gall of a fish. And we have cleer examples in Nabuchodonosor, Saul, Antiochus, and Ma∣nasses:

al which came to see their own faults by tribulation; which they would never have done in time of prosperitie. The like we read of the brethren of Ioseph, who falling into som affliction in Egypt,* 1.261 presently entered into their own conscience, and said; We suffer those things woorthily, for that we sinned against our brother. And as tribulation bringeth this light, wherby we see our own defects: so helpeth it greatly to remoove and cure the same: wherin it may be wel likened unto the rod of Moises. For as that rod striking the hard rocks,* 1.262 brought foorth water, as the scripture saith: so, this rod of affliction falling upon stonie harted sinners, mollifieth them to contrition, and oftentimes bringeth foorth the fluds of tears to repen∣tance. In respect wherof,* 1.263 holie Toby saith to God; In time of tribulation thou forgivest sin.* 1.264 And for like effect, it is compared also to a file of iron, which taketh away the rust of the soul: also to a purgation that driveth out corrupt humors: and finally to a goldsmiths fire, which consumeth away the reffuse metals, and fineth the gold to his perfection. I wil try thee by fire to the quik (saith God to a sinner by Esay the pro∣phet) and I wil take away al thy tin, and reffuse me∣tal. And again by Ieremie; I wil melt them; and try them by fire. This he ment of the fire of tri∣bulation, whose propertie is (according as the scripture saith) to purge and fine the soul, as fire purgeth and fineth gold in the fornace.* 1.265

For besides the purging and remooving of greater sins, by consideration, and contrition (which tribulation worketh, as hath ben shew∣ed:) it purgeth also the rust of infinit evil pas∣sions, appetites, and humors in man: as the humor of pride, of vain glorie, of sloth, of cho∣ler, of delicate nisenes, and a thousand mo, which prosperitie ingendereth in us. This God declareth by the prophet Ezechiel, saieng of a rustie soul;* 1.266 Put hir naked upon the hot coles, and let hir heat there, until hir brasse be melted from hir, and until hir corruption be burned out, and hir rust consumed. There hath been much labor and sweat taken about hir, and yet hir over-much rust is not gone out of hir.* 1.267 This also signifieth holy Iob, when having said, that God instructeth a man by discipline (or correction) to the end he may turn him from the things that he hath done, and deliver him from pride: (which is understood of his sinful acts) he addeth a little after,* 1.268 the maner of this purgation, saieng; His flesh being consumed by punishments, let him return again to the dais of his youth. That is, al his fleshly humors and passi∣ons, being now consumed by punishments and tribulations, let him begin to live again in such puritie of soul, as he did at the beginning of his youth, before he had contracted these evil humors and diseases.

* 1.26911 Neither only is tribulation a strong me∣dicin to heal sin: and to purge away the ref∣fuse metals in us of brasse,* 1.270 tin, iron, lead, and

drosse, as God by Ezechiel saith: but also a most excellent preservative against sin for the time to come: according as good king David said;* 1.271 Thy discipline (O Lord) hath corrected me for evermore. That is, it hath made me warie, and watchful, not to commit sin again, according as the scripture saith in another place; Agree∣vous infirmitie or affliction maketh the fool sober.* 1.272 For which cause the prophet Ieremie calleth tribu∣lation; Virgam vigilantem: A watchful rod.* 1.273 That is, as Saint Ierom expoundeth it, a rod that maketh a man watchful. The same signifi∣ed God, when he said by Ose the prophet;* 1.274 I wil hedge in thy way with thorns. That is, I wil so close thy life on every side with the remem∣brance and fear of affliction, that thou shalt not dare to tread awry, lest thou tread upon a thorn. Al which, good David expresseth of himselfe in these words;* 1.275 Before I was humbled and brought low by affliction, I did sin and offend thee (O Lord) but after that time, I have kept thy com∣mandements.

12 Of this also appeereth another cause,* 1.276 why God afflicteth his elect in this life: and that is, to prevent his justice upon them, in the world to come. Touching which, Saint Barnard saith thus;* 1.277 Oh would to God some man would now beforehand, provide for my head abundance of waters, and to mine eies a fountain of teares: for so happily the burning fire should take no hold, where running teares

had clensed before. And the reason of this is, (as that holie man himselfe noteth after) for that God hath said by Naum the prophet;* 1.278 I have afflicted thee once, & I wil not afflict thee again: there shal not come from me a double tribulation.

* 1.27913 Sixtlie, God sendeth tribulation upon his servants, to proove them therby, whether they be faithful and constant or no: That is, to make themselves and other men see and confesse, how faithful or unfaithful they are. This after a sort was figured, when Isaac would grope & touch his son Iacob,* 1.280 before he would blesse him. And this the scripture expresseth plainly, when talking of the tribulations laid upon Abraham. It addeth; Tentavit Deus A∣braham:* 1.281 God tempted Abraham. By these means to proove him. And Moises said to the people of Israel;* 1.282 Thou shalt remember how thy God led thee fortie yeers about the desert to afflict thee, and tempt thee: to the end it might appeer what was in thy hart: whether thou wouldest keepe his comman∣dements or no. And again, a few chapters after; Your God and Lord doth tempt you to the end it may be manifest whether you love him or no,* 1.283 with al your hart, and with al your soul. In which sense, also the scripture saith of Ezechias, after many praises given unto him; That God left him for a time to be tempted,* 1.284 that the thoughts of his hart might therby be made manifest. And that this is Gods fashion towards al good men, king David sheweth in the person of al,* 1.285 when he saith; Thou hast proo∣ved

us (O Lord) thou hast examined us by fire: thou hast laid tribulation upon our baks, and hast brought men upon our heads. And yet how wel he liked of this matter, he signifieth, when he calleth for more therof in another place, saieng;* 1.286 Try me (O Lord) and tempt me: burn my reins and hart within me. That is, try me by the way of tribulation and persecution, search out the secrets of my hart and reins: let the world see, whether I wil stick to thee in adversitie or no. Thus said that holie prophet, wel knowing that, which in another place the ho∣lie Ghost uttereth;* 1.287 that As the fornace trieth the potters vessels, so tribulation trieth men. For as the sound vessels only do hold when they come to the fornace, and those which are cra∣sed do break in peeces: so in time of tribulati∣on and persecution, the vertuous only stand to it, and the counterfet bewray themselves: according to the saieng of Christ; In tempore tentationis recedunt;* 1.288 They depart from me in time of temptation.

14 The seventh reason,* 1.289 why God laieth tri∣bulation upon the vertuous, is, therby to make them run unto him for aid and help: even as the mother, to make hir child more to love hir, and to run unto hir, procureth the same to be made afraid and terrified by others. This, God expresseth plainly by the prophet Ose, saieng of those that he loved; I wil draw them unto me, in the ropes of Adam, in the chains of love,* 1.290 and wil seem

unto them as though I raised a yoke upon their iaw bones. By the ropes of Adam, he meaneth afflic∣tion, wherby he drew Adam to know himselfe: as also appeereth by that he addeth of the hea∣vie yoke of tribulation, which he wil lay upon the heads and faces of his servants, as chains of love, therby to draw them unto him. This chain had drawn David unto him, when he said; O Lord,* 1.291 thou art my refuge from the tribulation of sin∣ners.* 1.292 As also those wherof Esay saith; They sought thee out (O Lord) in their affliction. Also those of whom David said; Infirmities were multiplied up∣on them,* 1.293 and after that, they made haste to come. And God saith generally of al good men;* 1.294 They wil rise betimes in the morning, and come to me in their tribulation. Wherfore holy king David, desiring to do certain men good, and to win them to God, saith in one of his psalms; Fil their faces (O Lord) with shame and confusion,* 1.295 and then wil they seek unto thy name. And this is tru (as I said) in the elect and chosen servants of God: but in the reprobate, this rope draweth not; this yoke holdeth not; neither doth this chain of love win them unto God. Wherof God him∣selfe complaineth,* 1.296 saieng; In vain have I stricken your children; for they have not received my disci∣pline.* 1.297 And again the prophet Ieremie saith of them to God; Thou hast crushed them, and they have refused to receive thy discipline: they have har∣dened their faces even as a rok, and wil not return to thee. Behold, they have rent the yoke, and broken the

chains.

15 Of this now ensueth an eight reason,* 1.298 why God bringeth his servants into affliction: to wit, therby to shew his power and love in delivering them. For as in this world a prince∣ly mind desireth nothing more, than to have occasion wherby to shew his abilitie and good wil unto his deer frind: so God, which hath al occasions in his own hands, and passeth al his creatures togither in greatnes of love, and no∣bilitie of mind, worketh purposely divers oc∣casions and opportunities, wherby to shew and exercise the same. So he brought the three children into the burning fornace, therby to shew his power and love in delivering them.* 1.299 So he brought Daniel, into the lions den; Susan∣na, unto the point of death; Iob, into extreme miserie; Ioseph, into prison; Toby, unto blind∣nes: therby to shew his power and love in their deliverance. For this cause also did Christ suf∣fer the ship to be almost drowned,* 1.300 before he would awake: and Saint Peter to be almost under water, before he would take him by the hand.

16 And of this one reason,* 1.301 many other rea∣sons and most comfortable causes do appeer of Gods dealing heerin. As first, that we being delivered from our afflictions, might take more joy and delite therof, than if we had never suf∣fered the same. For as water is more grateful to the waifaring man, after a long drith; and a

calm more pleasant unto passengers after a troublesom tempest: so is our deliverie more sweet after persecution or tribulation: accor∣ding as the scripture saith; Speciosa misericordia Dei in tempore tribulationis:* 1.302 The mercie of God is beautiful and pleasant in time of tribulation. This signified also Christ,* 1.303 when he said; Your sorrow shal be turned into ioy: that is, you shal rejoice, that ever you were sorrowful. This had David proo∣ved,* 1.304 when he said; Thy rod (O Lord) and thy staff have comforted me: that is, I take great comfort that ever I was chastised with them. And again; According to the multitude of my sorrows, thy conso∣lations have made ioiful my mind:* 1.305 that is, for every sorrow that I received in time of affliction, I receive now a consolation after my delive∣rance. And again, in another place; I wil exult and reioice in thy mercie, O Lord. And wherfore (good king) wilt thou so rejoice? It followeth immediately;* 1.306 For that thou hast respected mine a∣basement, and hast delivered my soul from the necessi∣tie wherin she was, and hast not left me in the hands of mine enimie. This then is one most gracious meaning of our loving and merciful father, in afflicting us for a time; to the end, our joy may be the greater after our deliverance, as no dowt but it was, in al those whom I have na∣med before, delivered by Gods mercy▪ I mean, Abraham, Ioseph, Daniel, Sidrach, Misach and Abdenago; Susanna, Iob, Tobias, Peter, and the rest: who took more joy after their delive∣rance,

than if they had never been in affliction at al. When Iudith had delivered Bethulia, and returned thither with Holofernes head:* 1.307 there was more hartie joy in that citie, than ever there would have been, if it had not been in distresse.* 1.308 When S. Peter was delivered out of prison by the angel: there was more joy for his deliverance in the church, than could have been, if he had never been in prison at al.

17 Out of this great joy resulteth another effect of our tribulation,* 1.309 much pleasant to God, and comfortable to our selves: and that is, a most hartie and earnest thanksgiving to God for our deliverance: such as the prophet used, when he said, after his deliverance;* 1.310 I for my part wil sing of thy strength, and wil exalt thy mercy betimes in the morning, for that thou hast been my aider and refuge, in the day of my tribulation. Such hartie thanks and praise did the children of Israel yeeld to God for their deliverance, when they were passed over the red sea in that no∣table song of theirs, which beginneth;* 1.311 Can∣temus Domino. And is registred by Moises in Exodus. From like hartie affect came also those songs of Anna, Debora, and Iudith, mooved therunto by the remembrance of their affliction past. And finally, this is one of the cheefest things that God esteemeth and desireth at our hands: as he testifieth by the prophet, saieng; Cal upon me in the day of tribula∣tion: I wil deliver thee, and thou shalt honor me.* 1.312

* 1.31318 Besides al these, God hath yet further rea∣sons of laieng persecution upon us: as for ex∣ample; for that by suffering, and perceiving indeed Gods assistance & consolation therin, we come to be so hardie, bold, and constant in his service, as nothing afterward can dismay us:* 1.314 even as Moises, though he were first afeard of the serpent made of his rod, and fled away from it: yet, after by Gods commandement he had once taken it by the tail, he feared it no more. This the prophet David expresseth no∣tablie,* 1.315 when he saith; God hath been our refuge, and strength, and helper in our great tribulations: and therfore we wil not fear, if the whol earth should be trouble, & the mountains cast into the midst of the sea. What greater confidence can be imagined than this?

* 1.31619 Again, by persecution and affliction God bringeth his children to the exercise of many of those vertues that do belong to a Christian man, and to enter into some reasonable posses∣sion of them.* 1.317 As for example; Faith is exerci∣sed in time of tribulation, in considering the causes of Gods exercising of us, and beleeving most assuredly the promises he hath made for our deliverance.* 1.318 Hope is exercised in concei∣ving and assuring hirselfe of the reward promi∣sed to them that suffer patience.* 1.319 Charitie is exercised in considering the love of Christ suf∣fering for us, and therby provoketh the afflic∣ted to suffer again with him.* 1.320 Obedience is

exercised in conforming our wils to the wil of Christ. Patience in bearing quietly.* 1.321 Humilitie in abasing our selves in the sight of God. And so likewise al other vertues, belonging to a good Christian, are stirred up, and established in man by tribulation, according to the saieng of S. Peter; God shal make perfect, confirm,* 1.322 and esta∣blish those, which have suffered a little for his name.

20 Finally, Gods meaning is,* 1.323 by laieng per∣secution and affliction upon us, to make us perfect Christians: that is, like unto Christ our captain, whom the prophet calleth; Virum do∣lorum, & scientem infirmitatem: A man of sorrows,* 1.324 and one that had tasted of al maner of infirmities. Therby to receive the more glorie at his return to heaven, and to make more glorious al those that wil take his part therin. To speak in one word:* 1.325 God would make us by tribulation crucified Christians: which is the most hono∣rable title that can be given unto a creature: crucified (I say) and mortified to the vanities of this world; to the flesh; & to our own concu∣piscence and carnal desires: but quik and ful of al lively spirit, to vertu, godlines & devotion. This is the heavenly meaning of our soveraign Lord & God, in sending us persecution, tribu∣lation, & affliction: in respect wherof holy Iob dowteth not to say;* 1.326 Blessed is the man that is af∣flicted by God. And Christ himselfe yet more ex∣presly; Happie are they which suffer persecution.* 1.327 If they are happie and blessed therby: then are

the worldly greatly awry, which so much abhor the sufferance therof: then is GOD but un∣thankfully dealt withal by many of his chil∣dren, who repine at this happines bestowed upon them: wheras indeed they should accept it with joy and thanksgiving. For proofe and better declaration wherof; I wil enter now in∣to the third point of this chapter, to examin what reasons & causes there be, to induce us to this joifulnes and contentation of tribulation.

21 And first, the reasons laid down alreadie of Gods merciful,* 1.328 and fatherly meaning in sending us affliction, might be sufficient for this matter: that is, to comfort and content any Christian man or woman, who taketh de∣lite in Gods holie providence towards them. For if God do send affliction unto us, for the increase of our glorie in the life to come; for drawing us from infection of the world; for opening our eies, and curing our diseases; and for preserving our souls from sin heerafter (as hath been shewed, who can be justly displea∣sed therwith, but such as are enimies unto their own good? We see that for the obtai∣ning of bodilie health we are content, not only to admit many bitter and unpleasant medi∣cins: but also (if need require) to yeeld wil∣lingly some part of our blood ro be taken from us. And how much more should we do this, to the end that we hazard not the eternal health and salvation of our soul? But now fur∣ther;

if this medicin have so many mo com∣modities besides, as have been declared: if it serve heer for the punishment of our sin, du otherwise at another place, in far greater quantitie and rigor of justice: if it make a trial of our estate, and do draw us to God: if it pro∣cure Gods love towards us; yeeld matter of joy by our deliverance provoke us to thankfulnes; embolden and strengthen us: and finally, if it furnish us with al vertues, and do make us like to Christ himselfe: then is there singular great cause, why we should take comfort and conso∣lation therin: for that, to come neer and to be like unto Christ, is the greatest dignitie and preeminence in the world. Lastlie, if Gods eternal wisdome hath so ordained and appoin∣ted, that this shal be the badge and liverie of his Son; the high way to heaven, under the standard of his crosse: then ought we not to refuse this liverie; nor to flie this way, but ra∣ther with good Peter and Iohn to esteem it a great dignitie,* 1.329 to be made woorthy of the most blessed participation therof. We see, that to wear the colors of the prince, is thought a prerogative among courtiers in this world: but to wear the robe or crown it selfe, were to great a dignitie for any inferior subject to receive. Yet Christ our Lord and king is content to impart both of his with us. And how then ought we (I pray you) to accept therof.

22 And now (as I have said) these reasons

might be sufficient, to comfort and make joi∣ful al those that are called to suffer affliction and tribulation.* 1.330 But yet there want not some more particular considerations besides. Wher∣of the first and most principal is, that this mat∣ter of persecution commeth not by chance or casualitie, or by any general direction from higher powers: but by the special providence and peculiar disposition of God: as Christ sheweth at large in Saint Mathews Gospel:* 1.331 that is, this heavenly medicin or potion is made unto us, by Gods own hand in particu∣lar. Which Christ signifieth, when he saith; Shal I not drink the cup which my father hath given me?* 1.332 That is, seeing my father hath tempered a potion for me, shal I not drink it? As who would say, it were too much ingratitude. Se∣condly, is to be noted, that the very same hand of God, which tempered the cup for Christ his own Son, hath done the same also for us, according to Christ his saieng; You shal drink of my cup.* 1.333 That is, of the same cup which my fa∣ther hath tempered for me. Heerof it follow∣eth; that, with what hart and love God tempe∣red this cup unto his own Son; with the same he hath tempered it also to us: that is, altogi∣ther for our good, and his glorie. Thirdlie, is to be noted, that this cup is tempered with such special care (as Christ saith) that what trouble or danger soever it seem to work:* 1.334 yet shal not one hair of our head perish by the same. Nay

further is to be noted, that which the pro∣phet saith; O Lord,* 1.335 thou shalt give us to drink in tears, in measure. That is, the cup of tears and tribulation shal be so tempered in mea∣sure by our heavenly physition, as no man shal have above his strength. The dose of aloes, and other bitter ingredients shal be qualified with manna, and sufficient sweetnes of heaven∣lie consolation; God is faithful (saith Saint Paul) and wil not suffer you to be tempted above your abi∣litie. This is a singular point of comfort,* 1.336 and ought alwais to be in our remembrance.

23 Beside this, we must consider that the ap∣pointing and tempering of this cup, being now in the hands of Christ our Savior, by the ful commission granted him from his fa∣ther:* 1.337 and he having learned by his own suffe∣rings (as the apostle notifieth) what it is to suf∣fer in flesh and blood:* 1.338 we may be sure that he wil not lay upon us more, than we can bear. For, as if a man had a father or brother, a most skilful physition, and should receive a purgati∣on from them, tempered with their own hands, he might be sure it would never hurt him; what rumbling soever it made in his bel∣lie for the time: so and much more may we be assured of the potion of tribulation ministred us, by the hand of Christ:* 1.339 though as the apo∣stle saith) it seem unto us unpleasant for a time. but above al other comfortable cogitations, this is the greatest and most comfortable, to

consider, that he divideth this cup only of love, as himselfe protesteth, and the apostle prooveth: that is, he giveth out portions of his crosse (the richest jewel that he maketh ac∣count of) as worldly princes do their treasure,* 1.340 unto none,* 1.341 but unto chosen and picked frinds: and among them also, not equally to ech man, but to everie one a measure, according to the measure of good wil, wherwith he loveth him. This is evident by the examples before set down of his deerest frinds, most of al afflic∣ted in this life: that is, they received greater portions of this treasure, for that his good wil was greater towards them. This also may be seen manifestly in the example of Saint Paul: of whom after Christ had said to Ananias; Vas electionis est mihi:* 1.342 He is a chosen vessel unto me. He giveth immediatly the reason therof; For I wil shew unto him, what great things he must suffer for my name. Lo heer: for that he was a chosen vessel, therfore he must suffer great mat∣ters. Doth not the measure of suffering go then according to the measure of Gods love unto us? Surely Saint Peter knew wel how the mat∣ter went,* 1.343 and therfore he writeth thus; If you living wel, do suffer with patience, this is a grace (or privilege) before God. And again a little after; If you suffer reproch in the name of Christ,* 1.344 you are hap∣pie: for that the honor, and glorie, and power of God, and of his holie spirit, shal rest upon you.

24 Can there be any greater reward pro∣mised,

or any more excellent dignitie, than to be made partaker of the honor, glorie, and po∣wer of Christ? Is it marvel now if Christ said; Happie are you when men revile and persecute you?* 1.345 Is it marvel though he said; Gaudete in illa die, & exultate: Reioice and triumph ye at that day?* 1.346 Is it marvel though Saint Paul said; I take great plea∣sure, and do glorie in mine infirmities, or afflictions, in my reproches, in my necessities, in my persecutions,* 1.347 in my distresses for Christ? Is it marvel if Peter and Iohn, being reproched and beaten at the judg∣ment seat of the Iewes,* 1.348 went away rejoicing that they were esteemed woorthy to suffer con∣tumelie for the name of Iesus? Is it marvel though Saint Paul accounted this such a high privilege given to the Philippians, when he said; It is given to you, not only to beleeve in Christ,* 1.349 but also to suffer for him, and to have the same com∣bat, which you have seen in me, and now hear of me? Al this is no marvel (I say) seeing that suffering with Christ, and bearing the crosse with Christ, is as great preferment in the court of heaven, as it should be in an earthly court, for the prince to take off his own garment, and to lay it on the bak of one of his servants.

25 Of this now followeth another conse∣quent of singular consolation,* 1.350 in time of afflic∣tion: and that is, that tribulation (especially when grace is also given to bear it patiently) is a great conjecture of predestination to eternal life (for, so much do al those arguments before

touched insinuate:) as also in the contrarie part, to live in continual prosperitie, is a dred∣ful sign of everlasting reprobation. This point is marvelously prooved by the apostle unto the Hebrews,* 1.351 and greatly urged. And Christ giveth a plain signification in S. Luke, when he saith; Happie are you that weep now, for you shal laugh. And on the other side; Wo unto you that laugh now, for [ B] you shal weep: wo unto you rich men, which have your consolation heer in this life. And yet more vehe∣mently than al this, doth the saieng of Abra∣ham to the rich man in hel (or rather Christs words parabolically attributed unto Abra∣ham) confirm this matter: for he saith to the rich man, complaining of his torment; Remem∣ber child, that thou receivedst good in thy life time. He doth not say (as Saint Barnard wel noteth) Rapuisti, thou tookest them by violence, but Recepisti, thou receivedst them. And yet this now is objected against him as we see. Da∣vid handleth this matter in divers places, but purposely in two of his psalms, and that at large, and after long search and much admira∣tion, his conclusion of wicked men prospered above other in the world is this; Veruntamen * 1.352 propter dolos posuisti eis, deiecisti eos dum alleva∣rentur.

Thou hast given them prosperitie (O Lord) to deceive them withal: and thou hast indeed thrown them down, by exalting them. That is, thou hast thrown them down to the sentence of damnation, in thy secret and in∣scrutable determination. Heer the compari∣son of Saint Gregorie taketh place:* 1.353 that as the oxen appointed to the slaughter, are let run a fatting at their pleasure, and the other kept un∣der daily labor of the yoke: so fareth it with evil and good men. In like maner, the tree that beareth no fruit, is never beaten (as we see) but only the fruitful:* 1.354 and yet the other (as Christ saith) is reserved for the fire. The sik man that is past al hope of life, is suffered by the physici∣an to have whatsoever he lusteth after: but he whose helth is not despaired, cannot have that libertie granted. To conclude, the stones that must serve for the glorious temple of Salomon were hewed, beaten,* 1.355 and pollished without the church, at the quarrie side: for that no stroke of hammer might be heard within the temple. Saint Peter saith,* 1.356 that the vertuous are cho∣sen stones, to be placed in the spiritual buil∣ding of God in heaven,* 1.357 where there is no bea∣ting, no sorrow, no tribulation. Heer then must we be pollished, hewed, and made fit for that glorious temple: heer (I say) in the quarrie of this world: heer must we be fined, heer must we feel the blow of the hammer, and be most glad when we hear or feel the same: for that it is a

signe of our election, to that most glorious house of Gods eternal mansion.

* 1.35826 Beside this matter of predestination and election, there is yet another thing of no smal comfort to the godlie afflicted, founded on these words of God;* 1.359 Cum ipso sum in tribulatione: I am with him in tribulation. Wherby is promised the companie of God himselfe in affliction and persecution. This is a singular motive (saith S. Barnard) to stir men up withal to imbrace tri∣bulation, seeing in this world for good compa∣ny, men adventure to do any thing. Ioseph was carried captive into Egypt, and GOD went down with him (as the scripture saith:) yea more than that, he went into the dungeon, and was in chains with him.* 1.360 Sidrach, Misac, and Abdenago were cast into a burning fornace,* 1.361 and presently there was a fourth came to bear them companie, of whom Nabuchodonosor saith thus;* 1.362 Did we not put three men only bound into the fire? And his servants answe∣red; Yea verily. But behold (saith he) I see four men unbound walking in the midst of the fire: and the shape of the fourth is like the Son of God. Christ restored, as he passed by, a certain begger unto his sight, which had been blind from his nativitie.* 1.363 For which thing, the man being called in question, and speaking some∣what in the praise of Christ,* 1.364 for the benefit re∣ceived, he was cast out of the synagog by the Pharisies. Wherof Christ hearing, sought him

out presently, and comforting his hart besto∣wed upon him the light of mind, much more of importance than that of the bodie, given him before. By this and like examples, it ap∣peereth, that a man is no sooner in affliction and tribulation for justice sake, but streight∣way Christ is at hand to bear him companie: and if his eies might be opened, as the eies of Elizeus his disciple was,* 1.365 to see his compani∣ons, the troups of Angels (I mean) which at∣tend upon their Lord in this his visitation: no dowt but his hart would greatly be comforted therwith.

27 But that which the eie cannot see,* 1.366 the soul feeleth: that is, she feeleth the assistance of Gods grace amidst the depth of al tribula∣tions. This he hath promised again and again: this he hath sworn: and this he performeth most faithfully to al those that suffer meekly for his name. This Saint Paul most certainly as∣sured himselfe of, when he said, that he did glo∣rie in al his infirmities and tribulations, to the end that Christ his vertu might dwel in him: that is, to the end that Christ should assist him more abundantly with his grace; Cū enim infir∣mor, tunc potens sum: For when I am in most infirmi∣ty, then am I most strong, saith he: that is, the more tribulations and afflictions are laid upon me, the stronger is the aid of Christs grace unto me. And therfore the same apostle writeth thus of al the apostles togither;* 1.367 We suffer tribu∣lation

in al things; but yet we are not distressed: we are brought into perplexities; but yet we are not for∣saken: we suffer persecution; but yet we are not aban∣doned: we are flung down to the ground; but yet we perish not. This then ought to be a most sure and secure staff in the hand of al Christians af∣flicted; that, whatsoever befal unto them: yet the grace of God wil never fail to hold them up, and bear them out therin: for in this case most tru and certain is that saieng of Saint Au∣sten,* 1.368 so often repeated by him in his works; that God never forsaketh any man, except he be rejected and first forsaken by man.

28 For the last reason of comfort in afflicti∣on, I wil join two things togither of great force and efficacie to this matter. The first wherof, is the expectation of reward; the other is the shortnes of time wherin we haue to suffer: both are touched by Saint Paul in one sentence, when he saith;* 1.369 That a little, and momentain tribu∣lation in this world, worketh an eternal weight of glo∣rie in the height of heaven. By momentain he sheweth the little time we have to suffer: and by eternal weight of glorie, he expresseth the greatnes of the reward prepared in heaven for recompence of that suffering. Christ also joi∣neth both these comforts togither, when he saith;* 1.370 Behold, I come quikly, and my reward is with me. In that he promiseth to come quikly, he signifieth, that our tribulation shal not endure long: by that he bringeth his reward with

him, he assureth us that he wil not come emp∣tie handed, but readie furnished, to recom∣pence our labor thoroughly. And what great∣er means of incouragement could he use than this? If a man did bear a verie heavy burden: yet if he were sure to be wel paid for his labor, and that he had but a little way to bear the same: he would strain himselfe greatly, to go through to his wais end, rather than for spa∣ring so short a labor, to leese so large, and so present a reward. This is our Lords most mer∣ciful dealing, to comfort us in our affliction, and to animate us to hold out manfully for a time, though the poize seem heavie on our shoulders: the comming of our Lord is even at hand, and the judge is before the gates,* 1.371 who shal refresh us, and wipe away al our teares, and place us in his kingdome to reap joy without fainting. And then shal we proove the saieng of holie Saint Paul to be tru; that The sufferings of this world are not woorthy of that glory which shal be revealed in us.* 1.372 And this may be sufficient for the reasons left us of comfort in tribulation and affliction.

29 And thus having declared the first three points promised in this chapter:* 1.373 there remai∣neth only to say a word or two of the fourth: that is, what we have to do for our parts in time of persecution and affliction. And this might be dispatched in saieng only, that we have to conform our selves to the wil and mea∣ning

of God, uttered before in the causes of tribulation. But yet for more ease and better remembrance of the same, I wil briefly run over the principal points therof. First then we have to aspire to that (if we can) which Christ counselleth; Gaudete & exultate: Reioice and triumph.* 1.374 Or if we cannot arrive to this perfecti∣on: yet to do as the apostle willeth; Omne gau∣dium existimate cum in varias tentationes incideri∣tis: Esteem it a matter woorthy of al ioy, when we fal into divers temptations. That is, if we cannot re∣joice at it indeed: yet to think it a matter in it selfe woorthy of rejoicement:* 1.375 reprehending our selves, for that we cannot reach unto it. And if we cannot come thus high neither (as indeed we ought to do) yet in any case to re∣member,* 1.376 what in another place he saith; Pati∣entia vobis necessaria est, vt reportetis promissionem: You must of necessitie have patience, if you wil receive Gods promise of everlasting life.

* 1.37730 Secondlie, we ought to do as the apostles did, when they were in the most terrible tem∣pest of the sea (Christ being with them, but a∣sleepe) that is,* 1.378 we must go and awake him: we must cry unto him with the prophet; Exurge, quare obdormis Domine:* 1.379 O Lord arise, why dost thou sleep in our miserie? This wakening of Christ doth please him woonderfully if it be done, with that assured confidence, and of tru affec∣tioned children,* 1.380 wherwith Saint Mark descri∣beth the apostles to have awakened Christ. For

their words were these; Maister, doth it not ap∣pertain unto you, that we perish heer? As who would say; Are not we your disciples and servants? Are not you our Lord and maister? Is not the cause yours? Is not al our trust and hope in you? How chanceth it then, that you sleep, and suffer us to be thus tossed and tumbled, as if we appertained nothing unto you? With this affection praied Esay, when he said; Attend (O Lord) from heaven:* 1.381 look hither from the holie habitation of thy glorie: where is thy zeale? Where is thy fortitude? Where is the multitude of thy mer∣ciful bowels? Have they shut themselves up now to∣wards me? Thou art our father: Abraham hath not known us, and Israel hath been ignorant of us: thou art our father (O Lord) turn thy selfe about for thy servants sake, for love of the tribe of thine inheri∣tance. Thus I say we must cal upon God: thus we must awake him, when he seemeth to sleep in our miseries, with earnest, with devout, with continual praier: alwais having in our mind that most comfortable parable of Christ, wher∣in he saith,* 1.382 that if we should come to our neighbors door, and knock at midnight to borrow some bread, when he were in bed with his children, and most loth to rise: yet if we persevere in asking, and beating at his door stil, though he were not our frind, yet would he rise at length, & give us our demand, therby at least to be rid of our crieng. And how much more wil God do this (saith Christ) who both

loveth us, and tendereth our case most merci∣fully.

* 1.38331 But yet heer is one thing to be noted in this matter: and that is, that Christ suffered the ship almost to be covered with waves (as the Evangelist saith,* 1.384 before he would awake, therby to signifie that the measure of tempta∣tions is to be left only unto himselfe: it is suffi∣cient for us to rest upon the apostles words; He is faithful,* 1.385 and therfore he wil not suffer us to be tempted above our strength. We may not examin or mistrust his doings: we may not inquire why doth he this? Or why suffereth he that? Or how long wil he permit these evils to reign? God is a great God in al his doings: and when he sendeth tribulation, he sendeth a great deal togither, to the end he may shew his great pow∣er, in delivering us, and recompenseth it after, with as great measure of comfort. His temp∣tations oftentimes do go very deep, therby to try the very harts and reins of men. He went far with Elias, when he caused him to fly into a mountain, and there most desirous of death, to say;* 1.386 They have killed al thy prophets (O Lord) and I am left alone, and now they seeke to kil me also. He went far with David, when he made him cry out;* 1.387 Why dost thou turn thy face away from me, O Lord? Why dost thou forget my povertie and tribula∣tion? And in another place again, I said with my selfe in the excesse of my mind: I am cast out from the face of thine eies, O Lord. God went far with

the apostles, when he inforced one of them to write;* 1.388 We wil not have you ignorant (brethren) of our tribulation in Asia, wherin we were oppressed a∣bove al measure, & above al strength: insomuch as it lothed us to live any longer. But yet above al o∣thers, he went furthest with his own deer Son, when he constrained him to utter those pitti∣ful, & most lamentable words upon the crosse; My God, my God, why hast thou forsaken me? Who can now complain of any proofe or temptati∣on whatsoever, laid upon him,* 1.389 seeing GOD would go so far with his own deer & only Son?

32 Heerof then insueth the third thing, necessarie unto us in tribulation: which is,* 1.390 magnanimitie, grounded upon a strong and invincible faith of Gods assistance, and of our final deliverance, how long soever he delay the matter, and how terrible soever the storm do seem for the time. This God requireth at our hands, as may be seen by the example of the disciples, who cried not; We perish, before the waves had covered the ship,* 1.391 as Saint Mathew writeth: and yet Christ said unto them; Vbi est fides vestra: Where is your faith? Saint Peter also was not afeard until he was almost under water, as the same Evangelist recordeth: and yet Christ reprehended him, saieng; Thou man of little faith, why diddest thou dowt?* 1.392 What then must we do in this case deer brother? Surely we must put on that mightie faith of valiant king David, who upon the most assured trust he had

of Gods assistance,* 1.393 said; In Deo meo transgrediar murū: In the help of my God I wil go through the wal. Of which invincible faith Saint Paul was also, when he said;* 1.394 Omnia possum in eo qui me confortat: I can do al things in him that comforteth and streng∣theneth me. Nothing is unpossible, nothing is too hard for me, by his assistance. We must be (as the scripture saith) Quasi Leo confidens absque terrore:* 1.395 Like a bold and confident Lion, which is without terror. That is, we must not be astonied at any tempest, any tribulation, any adversitie. We must say with the prophet David experi∣enced in these matters; I wil not fear many thou∣sands of people that should inviron or besiege me togi∣ther.* 1.396 * 1.397 If I should walk amidst the shadow of death. I wil not fear. If whole armies should stand against me, yet my hart should not tremble.* 1.398 My hope is in God, and therfore I wil not fear what man can do unto me.* 1.399 God is my aider, and I wil not fear what flesh can do unto me: God is my helper and protector, and therfore I wil despise and contemn mine enimies.* 1.400 And ano∣ther prophet in like sense; Behold, God is my sa∣vior,* 1.401 and therfore wil I deal confidently, and wil not fear. These were the speeches of holie pro∣phets: of men that knew wel what they said, and had often tasted of affliction themselves: and therfore could say of their own experience how infallible Gods assistance is therin.

33 To this supreme courage, magnanimitie, and Christian fortitude,* 1.402 the scripture exhor∣teth us, when it saith; If the spirit of one that is in

authoritie, do rise against thee:* 1.403 see thou yeeld not from thy place unto him. And again, another scrip∣ture saith; Strive for iustice, even to the losse of thy life: and stand for equitie unto death it selfe: and God shal overthrow thine enimies for thee. And Christ himselfe, yet more effectually recom∣mendeth this matter in these words;* 1.404 I say unto you my frinds, be not afraid of them which kil the body, and afterward have nothing else to do against you. And S. Peter addeth further; Ne{que} conturbemini. that is; Do not only not fear them,* 1.405 but (which is lesse) do not so much as be troubled for al that flesh and blood can do against you.

34 Christ goeth further in the Apocalips, and useth marvelous speeches to intise us to this fortitude. For these are his words;* 1.406 * 1.407 He that hath an eare to hear, let him hear what the spirit saith unto the churches. To him that shal conquer, I wil give to eat of the tree of life, which is in the para∣dise of my God. This saith the first and the last: he that was dead, and now is alive: I know thy tribulati∣tion, and thy povertie: but thou art rich indeed, and art blasphemed by those that say they are tru Israe∣lites, [ B] and are not: but are rather the synagog of sa∣tan. Fear nothing of that which you are to suffer: be∣hold, the devil wil cause some of you to be thrust into prison, to the end you may be tempted: and you shal have tribulation for * 1.408 ten daies. But be faithful unto

death, and I wil give thee a crown of life. He that hath an eare to hear, let him hear what the spirit saith unto the churches: he that shal overcome, shal not be hurt by the second death.* 1.409 And he that shal overcome and keep my works unto the end: I wil give unto him authoritie over nations, even as I have received it from my father: and I wil give him besides, the mor∣ning star. He that shal overcome, shal be appareled in white garments: and I wil not blot his name out of the booke of life, but wil confesse his name before my fa∣ther, and before his angels. Behold, I come quikly: hold fast that thou hast, lest another man receive thy crown. He that shal conquer, I wil make him a pil∣ler in the temple of my God, & he shal never go foorth more: and I wil write upon him the name of my God, and the name of the citie of my God, which is new Ie∣rusalem. He that shal conquer, I wil give unto him to sit with me in my throne: even as I have conquered, and do sit with my father in his throne.

35 Hitherto are the words of Christ to Saint Iohn. And in the end of the same book, after he had described the joies and glorie of hea∣ven at large, he concludeth thus; And he that sat on the throne said to me; Write these words, for that they are most faithful and tru. Qui vicerit possi∣debit haec,* 1.410 & ero illi Deus, & ille erit mihi filius: timi∣dis autem, & incredulis, &c. pars illorum erit in stagno ardenti, igne, & sulphure, quod est mors secunda: He that shal conquer, shal possese al the ioies that I have heer spoken of: and I wil be his God, and he shal be my son. But they which shal be fearful to fight, or

incredulous of these things that I have said: their portion shal be in the lake burning with fire and brim∣stone, which is the second death.

36 Heer now we see both allurements, and threats; good, and evil; life, and death;* 1.411 the joies of heaven, and the burning lake, proposed unto us. We may stretch out our hands unto which we wil. If we fight and conquer (as by Gods grace we may) then are we to enjoy the promises laid down before. If we shew our selves either unbeleeving in these promises, or fearful to take the fight in hand, being offered unto us: then fal we into the danger of the contrarie threats: even as Saint Iohn affirmeth in another place, that certain noble men did,* 1.412 among the Iewes, who beleeved in Christ, but yet durst not confesse him, for fear of perse∣cution.

37 Heer then must insu another vertu, in us, most necessarie to al those that are to suffer tribulation and affliction; and that is,* 1.413 a strong and firm resolution, to stand and go through, what opposition or contradiction soever we find in the world, either of fawning flatterie, or persecuting crueltie. This the scripture teacheth, crieng unto us; Esto firmus in via Do∣mini: Be firm,* 1.414 and immooveable in the way of the Lord. And again; State in fide: viriliter agite: Stand to your faith, and play you the men.* 1.415 And yet further; Confide in Deo, & mane in loco tuo: Trust in God and abide firm in thy place. And finally;* 1.416

Confortamini & non dissolvantur manus vestrae:* 1.417 Take courage unto you, and let not your hands be dis∣solved from the work you have begun.

38 This resolution had the three children, Sidrach, Misach, and Abdenago, when having heard the flattering speech, and infinit threats of cruel Nabuchodonosor, they answered with a quiet spirit;* 1.418 O king, we may not be careful to an∣swer you, to this long speech of yours. For behold, our God is able (if he wil) to deliver us from this fornace of fire, which you threaten, and from al that you can do otherwise against us. But yet if it should not please him so to do: yet you must know (Sir king) that we do not worship your gods, nor yet adore your golden idol, which you have set up.

39 This resolution had Peter and Iohn, who being so often brought before the councel, and both commanded, threatened, and bea∣ten, to talk no more of Christ: answered stil; Obedire oportet Deo magis quam hominibus:* 1.419 We must obey God, rather than men. The same had Saint Paul also, when being requested with teares of the Christians in Caesarea,* 1.420 that he would forbear to go to Ierusalem, for that the holie Ghost had revealed to many the trobles which expected him there: he answered; What mean you to weep thus, and to afflict my hart? I am not only ready to be in bonds for Christs name in Ierusa∣lem: but also to suffer death for the same. And in his Epistle to the Romans, he yet further expres∣seth this resolution of his,* 1.421 when he saith; What

then shal we say to these things? If God be with us, who wil be against us? Who shal separate us from the love of Christ? Shal tribulation? Shal distresse? Shal hunger? Shal nakednes? Shal peril? Shal persecution? Shal the sword? I am certain, that neither death, nor life, nor an∣gels, nor principalities, nor powers, nor things present, nor things to come, nor strength, nor height, nor depth, nor any creature else, shal be able to separate us from the love of God, which is in Iesus Christ our Lord. [ B]

40 Finally, this was the resolution of al the holie martyrs and confessors, and other ser∣vants of God: wherby they have withstood the temptations of the devil, the allurements of flesh and blood, and al the persecutions of ty∣rants, exacting things unlawful at their hands. I wil alledge one example out of the * 1.422 second book of Maccabes, and that before the com∣ming of Christ, but yet nigh unto the same, and therfore no marvel (as the fathers do note) though it took some heat of Christian fervor and constancie towards martyrdome. The example is woonderful, for that in mans sight it was but for a * 1.423 smal matter required at [ B] their hands, by the tyrants commandement: that is, only to eate a peece of swines flesh, which then was forbidden. For thus it is re∣corded in the book aforesaid.

41 It came to passe that seven brethren were apprehended togither in those dais, & brought (with their mother) to the king Antiochus,* 1.424 and there compelled with torments of whip∣ping,

and other instruments, to the eating of swines flesh against the law.* 1.425 At what time one of them (which was the eldest) said; What dost thou seeke? Or what wilt thou learn out of us, O king? We are readie heer rather to die, than to break the ancient laws of our God. Wherat the king being greatly offended, commanded the frieng pans and pots of brasse to be made burning hot: which being readie, he caused the first mans toong to be cut of, with the tops of his fingers, and toes, as also with the skin of his head, the mother and other brothers looking on, and after that to be fried until he was dead. Which being done, the second bro∣ther was brought to torment, and after his hair plukt off from his head, togither with the skin, they asked him whether he would yet eat swines flesh or no, before he was put to the rest of his torments? Wherto he answered; No: and therupon was (after many torments) slain with the other. Who being dead, the third was taken in hand, and being willed to put foorth his toong: he held it foorth quikly togither with both his hands to be cut off, saieng confi∣dently;* 1.426 I received both toong and hands from hea∣ven, and now I despise them both for the law of God, for that I hope to receive them al of him again. And after they had in this sort tormented and put to death six of the brethren, every one most constantly protesting his faith, and the joy he had to die for Gods cause: there remained

only the yongest, whom Antiochus (being a∣shamed that he could pervert never a one of the former) endevored by al means possible to draw from his purpose, by promising and swe∣ring, that he should be a rich and happie man, and one of his cheef frinds, if he would yeeld. But when the youth was nothing moved ther∣with: Antiochus called to him the mother, and exhorted hir to save hir sons life, by per∣suading him to yeeld: which she faining to do, therby to have libertie to speak to hir son: made a most vehement exhortation to him in the Hebrew toong, to stand to it, and to die for his conscience: which speech being ended, the youth cried out with a lowd voice, and ut∣tered this noble sentence woorthy to be re∣membred; Quem sustinetis? Non obtempero prae∣cepto regis, sed praecepto legis: Whom do you stay for? I do not obey the commandement of the king, but the commandement of the law of God. Wherupon both he and his mother were presently (after many and sundry tor∣ments) put to death.

42 This then is the constant and immovea∣ble resolution which a Christian man should have in al adversitie of this life. Wherof Saint Ambrose saith thus;* 1.427 Gratia preparandus est ani∣mus, exercenda mens, & stabilienda ad constantiam: vt nullis perturbari animus possit terroribus, nullis frangi molestijs, nullis supplicijs cedere. Our mind is to be prepared with grace, to be exercised, and

to be so established in constancie, as it may not be troubled with any terrors, broken with any adversities, yeeld to any punishments or tor∣ments whatsoever.

* 1.42843 If you ask heer how a man may come to this resolution: I answer, that Saint Ambrose in the same place, putteth two wais: the one is to remember the endles and intollerable pains of hel, if we do it not; and the other is to think of the unspeakable glorie of heaven, if we do it, Wherto I wil ad the third, which with a noble hart, may prevail as much as either of them both: and that is, to consider what others have suffered before us, especially Christ himselfe, and that only of meer love and affection to∣wards us. We see that in this world, loving sub∣jects do glorie of nothing more, than of their dangers or hurts taken in battel for their prince, though he never took blow for them again. What then would they do, if their prince had been afflicted voluntarily for them, as Christ hath been for us. But if this great example of Christ seem unto thee too high for to imitate: look uppon some of thy brethren before thee, made of flesh & blood as thou art: see what they have suffered before they could enter into heaven: think not thy selfe hardly delt withal, if thou be called to suffer a litle also.

* 1.42944 Saint Paul writeth of al the apostles to∣gither;* 1.430 Even unto this hour we suffer hunger and thirst, and lak of apparel: we are beaten

with mens fists: we are vagabonds, not having where to stay: we labor & work with our own hands: we are cursed, and we do blesse: we are persecuted, and we take it patiently: we are blasphemed, and we pray for them that blas∣pheme us: we are made as it were the very outcasts and purgings of this world, even unto this day: that is, though we be apostles, though we have wrought so many miracles, and converted so many millions of people: yet even unto this day are we thus used. And a little after, describing yet further their lives, he saith;* 1.431 We shew our selves as the mi∣nisters of God, in much patience; in tribu∣lations; in necessities; in distresses; in bea∣tings; in imprisonments; in seditions; in labors; in watches; in fastings; in chastitie; in longa∣nimitie; in sweetnes of behavior.* 1.432 And of him∣selfe in particular, he saith; In laboribus pluri∣mis, &c. I am the minister of God in many la∣bors, in imprisonments more than the rest, in beatings above measure, and oftentimes in death it selfe.* 1.433 Five times have I been beaten of the Iewes, and at everie time had fortie lashes lacking on: three times have I been whipt with rods: once I was stoned: three times have I suffered shipwrak: a day and a night was I in the bottom of the sea: oftentimes in jour∣neies, in dangers of fluds: in dāgers of thevees: in dangers of Iewes: in dangers of gentils: in dangers of the citie: in dangers of wildernes:

in dangers of sea: in dangers of false brethren: in labor and travel: in much watching: in hunger and thirst: in much fasting: in cold and lak of cloths: and beside al these external things, the matters that daily do depend upon me, for my universal care of al churches.

45 By this we may see now, whether the apostles taught us more by words, than they shewed by example, about the necessitie of suf∣fering in this life. Christ might have provided for them if he would, at leastwise things neces∣sarie to their bodies, & not have suffered them to come into these extremities of lacking cloths to their baks: meat to their mouths, and the like. He that gave them authoritie to do so many other miracles, might have suffe∣red them at lest to have wrought sufficient maintenance for their bodies, which should be the first miracle that worldly men would work, if they had such authoritie. Christ might have said to Peter, when he sent him to take his tri∣bute from out of the fishes mouth: Take so much more, as wil suffice your necessarie ex∣pences,* 1.434 as you travel the country: but he would not, nor yet diminish the great afflictions which I have shewed before, though he loved them as deerly, as ever he loved his own soul. Al which was done (as Saint Peter interpreteth) to give us example,* 1.435 what to follow; what to look for; what to desire; what to comfort our selves withal, in amidst the greatest of our tri∣bulations.

46 The apostle useth this,* 1.436 as a principal con∣sideration, when he writeth thus to the He∣brews,* 1.437 upon the recital of the sufferings of other saints before them; Wherfore we also (brethren) having so great a multitude of wit∣nesses (that have suffered before us) let us lay off al burdens of sin hanging upon us) and let us run by patience unto the battel offered us; fixing our eies upon the author of our faith, and fulfiller of the same, Iesus: who put∣ting the joies of heaven before his eies, sustai∣ned patiently the crosse; contemning the shame, and confusion therof: and therfore now sitteth at the right hand of the seat of God. Think upon him (I say) which sustained such a contradiction against himselfe, at the hands of sinners: and be not wearie, nor faint in courage. For you have not yet resisted against sin unto blood: and it seemeth you have for∣gotten that comfortable saieng, which spea∣keth unto you as unto children; My son,* 1.438 do not contemn the discipline of the Lord, and be not wearie when thou art chastened of him. For whom God loveth he chasteneth, & he whippeth every son whom he receiveth. Persevere therfore in the correction laid upon you.* 1.439 God offereth him∣selfe to you as to his children. For what child is there whom the father correcteth not? If you be out of correction (wherof al his children are made partakers) then are you bastards, and

not children. Al correction for the present time when it is suffered, seemeth unpleasant and sorrowful: but yet after, it bringeth foorth most quiet fruit of justice unto them that are exercised by it. Wherfore strengthen up your wearie hands, and loosed knees: make way to your feet, &c. That is, take courage unto you, and go forward valiantly under the crosse laid upon you. This was the exhortation of this holie captain unto his countrie men, soldiers of Iesus Christ, the Iewes.

* 1.44047 Saint Iames the brother of our Lord u∣seth another exhortation to al tru Catholiks,* 1.441 not much different from this in that his epi∣stle, which he writeth generally to al. Be you therfore patient my brethren (saith he) until the comming of the Lord. Behold, the hus∣bandman expecteth for a time the fruit of the earth so pretious unto him, bearing patiently until he may receive the same in his season: be you therfore patient, and comfort your harts, for that the comming of the Lord wil shortly draw neere. Be not sad, and complain not one of another. Behold, the judge is even at the gate. Take the prophets for an example of la∣bor and patience, which spake unto us in the name of God. Behold, we account them blessed which have suffered. You have heard of the suf∣ferance of Iob, and you have seen the end of the Lord with him: you have seen (I say) that the Lord is merciful and ful of compassion.

48 I might heer alledge many things more out of the scripture to this purpose, for that the scripture is most copious heerin: and in verie deed, if it should al be melted and powred out, it would yeeld us nothing else almost, but touching the crosse, and patient bearing of tri∣bulation in this life. But I must end, for that this chapter riseth to be long, as the other be∣fore did: and therfore I wil only, for my con∣clusion, set down the confession, and most excellent exhortation of old Mathathias unto his children in the time of the cruel persecuti∣on of Antiochus against the Iews. Now (saith he) is the time that pride is in hir strength:* 1.442 now is the time of chastisement towards us: of ever∣sion and indignation come. Now therfore (O children) be you zealous in the law of God: yeeld up your lives for the testament of your fathers: remember the works of your ance∣stors, what they have done in their generati∣ons, and so shal you receive great glorie, and e∣ternal name. Was not Abraham found faithful in time of temptation,* 1.443 and it was reputed unto him for justice. Ioseph in time of his distresse,* 1.444 kept Gods commandements, and was made Lord over al Egypt. Phinees our father,* 1.445 for his zeal towards the law of God, received the te∣stament of an everlasting preesthood.* 1.446 Iosue for that he fulfilled Gods word, was made a cap∣tain over al Israel.* 1.447 Caleb for that he testified in the church, received an inheritance.* 1.448 David

for his mercie obtained the seat of an eternal kingdom.* 1.449 Elias for that he was zealous in zeal of the law, was taken up to heaven. Ananias, Azarias,* 1.450 and Misael, through their beleef, were delivered from the flame of the fire. Daniel for his simplicitie was delivered from the mouth of lions.* 1.451 And so do you run over, by cogitati∣on, al generations, and you shal see that al those that hope in God shal not be vanquished. And do you not fear the words of a sinful man: for his glorie is nothing els but dung and worms: to day he is great and exalted, and to morrow he shal not be found: for he shal return unto his earth again, and al his fond cogitations shal perish. Wherfore take courage unto you (my children) and play the men in the law of God. For therin shal be your honor and glorie. Hitherto are the words of Mathathias, which shal suffice, for the end of this chap∣ter.

CHAP. III. Of the third impediment that letteth men from resolution: which is, the love of the world.

AS the two impediments remooved before, be in∣deed great staies to many men from the resolution we talk of: so this that now I take in hand, is not only of it selfe a strong impediment, but also a great cause and common ground (as it were) to al the other impediments that be. For if a man could touch the very pulse of al those, who re∣fuse, or neglect, or defer this resolution: he should find the foundation therof to be the love of this world, whatsoever other excuse they pretend besides. The noble men of Iewrie, pretended, fear to be the cause why they could not resolve, to confesse Christ openly: but Saint Iohn that felt their pulse, uttereth the tru cause to have been; For that they loved the glory of men,* 1.452 more than the glory of God. Demas that forsook Saint Paul in his bands, even a little before his death, pretended another cause of his depar∣ture to Thessalonica, but Saint Paul saith it was; Quia diligebat hoc seculum:* 1.453 For that he loved

this world. So that this is a general and univer∣sal impediment, and more indeed dispersed, than outwardly appeereth: for that it bringeth foorth divers other excuses, therby to cover hir selfe in many men.

* 1.4542 This may be confirmed by that most excel∣lent parable of Christ, recorded by three Evan∣gelists, of the three sorts of men which are to be damned, & the three causes of their damna∣tion: wherof the third and last, and most ge∣neral (including as it were both the rest) is, the love of this world. For the first sort of men, are compared to a high way, where al seed of life that is sown, either withereth presently, or else is eaten up by the birds of the aire: that is (as Christ expoundeth it) by the devil in carelesse men,* 1.455 that contemn whatsoever is said un∣to them: as infidels, and al other obstinate and contemptuous people. The second sort are compared to rocky grounds, in which for lak of deep roote, the seed continueth not: wherby are signified, light and unconstant men, that now chop in, and now run out: now are fervent, and by and by key-cold again: and so in time of temptation, they are gon. The third sort are compared to a field, where the seed groweth up, but yet there are so many thorns on the same (which Christ expoundeth to be the cares, troubles, miseries, & deceveable vanities of this life) as the good corn is choked up; and bringeth foorth no fruit. By which last

words our savior signifieth, that whersoever the doctrine of Christ groweth up, & yet brin∣geth not foorth du fruit: that is, whersoever it is received and imbraced (as it is among al Christians) and yet bringeth not foorth good life: there the cause is, for that it is choked with the vanities of this world.

3 This is a parable of marvelous great im∣portance, as may appeer, both for that Christ,* 1.456 after the recital therof, cried out with a lowd voice; He that hath ears to hear, let him hear:* 1.457 as also for that he expounded it himselfe in secret only to his disciples: and principally, for that before the exposition therof, he useth such a solemn preface, saieng; To you it is given to know the mysteries of the kingdome of heaven, but to others not: for that they seeing do not see, and hearing do not hear, nor understand. Wherby Christ signifieth, that the understanding of this parable, among others, is of singular importance, for concei∣ving the tru mysteries of the kingdome of hea∣ven: & that many are blind, which seem to see; and many deaf and ignorant, that seem to hear and know: for that they understand not wel the mysteries of this parable. For which cause also, Christ maketh this conclusion be∣fore he beginneth to expound the parable; Happy are your eies that see, and blessed are your ears that hear. After which words, he beginneth his exposition, with this admonition; Vos ergo au∣dite parabolam: Do you therfore hear and under∣stand

this parable.

4 And for that this parable doth contain and touch so much indeed, as may, or needeth be said, for remooving of this great and dan∣gerous impediment of worldly love: I mean to stay my selfe only upon the explication therof in this place, and wil declare the force & truth of certain words heer uttered by Christ of the world and worldly pleasures: and for some or∣der and methods sake, I wil draw al to these six points following. First, how, and in what sense [ 1] al the world and commodities therof are vani∣ties,* 1.458 & of no valu (as Christ heer signifieth) and consequently, ought not to be an impediment, to let us from so great a matter, as the king∣dome of heaven, and the serving of God is. [ 2] Secondly, how they are not only vanities, and trifles in themselves; but also, deceptions, as Christ saith: that is, deceits, not performing to us indeed, those little trifles which they do [ 3] promise. Thirdly, how they are Spinae, that is, pricking thorns, as Christ saith, though they seem to worldly men to be most sweet and [ 4] pleasant. Fourthly, how they are aerumnae, that is, miseries and afflictions, as also Christs words [ 5] are. Fiftly; Quomodo suffocant; how they stran∣gle [ 6] or choke us, as Christ affirmeth. Sixtly, how we may use them notwithstanding, without these dangers, and evils, and to our great com∣fort, gain, and preferment.

5 And touching the first, I do not see how it

may be better prooved,* 1.459 that al the pleasures and goodly shewes of this world are vanities, as Christ heer saith: than to alledge the testi∣monie of one, which hath prooved them al: that is, of one which speaketh not of speculati∣on, but of his own proofe and practise: and this is king Salomon;* 1.460 of whom the scripture reporteth woonderful matters,* 1.461 touching his peace, prosperitie, riches, and glorie, in this world: as that al the kings of the earth desired to see his face, for his wisdome and renowmed felicitie: that al the princes living besides, were not like him in wealth: that he had six hundred, sixtie and six talents of gold (which is an infinite sum) brought him in yeerly, be∣sides al other that he had from the kings of Arabia, and other princes: that silver was as plentiful with him as heaps of stones, and not esteemed, for the great store, and abundance he had therof: that his plate and jewels had no end: that his seat of majestie, with stooles, li∣ons to bear it up, and other furniture, was of gold, passing al other kingly seats in the world: that his pretious apparel, and armor was infi∣nite: that he had al the kings, from the river of the Philistians, unto Egypt, to serve him: that he had fortie thousand horses in his stables to ride, and twelve thousand chariots, with horses and other furniture readie to them, for his use: that he had two hundred spears of gold, born before him, and six hundred crowns of gold,

bestowed in everie spear;* 1.462 as also three hundred buklers,* 1.463 & three hundred crowns of gold, be∣stowed in the gilding of everie bukler: that he spent everie day in his house, a thousand, nine hundred, thirtie and seven quarters of meal, & flower; thirtie oxen; with an hundred we∣thers;* 1.464 beside al other flesh: that he had seaven hundred wives, as queenes, and three hundred [ B] others, as concubines. Al this, and much more doth scripture report of Salomons worldly wealth, wisdome, riches, and prosperitie: which he having tasted, and used to his fil, pronounced yet at the last, this sentence of it al; Vanitas vanitatum, & omnia vanitas: Vanitie of va∣nities, and al is vanitie. By vanitie of vanities, mea∣ning (as Saint Ierom in∣terpreteth) the greatnes of this vanitie, above al o∣ther vanities that may be devised.

6 Neither only doth Sa∣lomon affirm this thing,* 1.465 but doth prove it also by examples of himself. I have been king of Is∣rael in Ierusalem (saith he) and I purposed with my selfe,* 1.466 to seek out by wisdome al things: & I have seen, that al under the sun, are meer vani∣ties, & affliction of spirit. I said in my hart, I wil

go and abound in delites, and in every pleasure that may be had? And I saw that this was also vanitie. I tooke great works in hand, builded houses to my selfe, planted vineyards, made or∣chards and gardens, and beset them with al kind of trees: I made me fish ponds to water my trees: I possessed servants and hand-maids, and had a great familie, great herds of cattel, above any that ever were before me in Ierusa∣lem: I gathered togither gold and silver, the riches of kings and provinces: I appointed to my selfe singers, both men and women, which are the delites of the children of men: fine cups also to drink wine withal: and whatsoever my eies did desire, I denied it not unto them: nei∣ther did I let my hart from using any pleasure, to delite it selfe in these things which I prepa∣red. And when I turned my selfe to al that my hands had made, and to al the labors, wherin I had taken such pains and sweat: I saw in them al, vanitie, and affliction of the mind.

7 This is the testimonie of Salomon, upon his own proof in these matters: and if he had spoken it upon his wisdome only (being such as it was:) we ought to beleeve him; but much more, seeing he affirmeth it of his own experi∣ence. But yet, if any man be not mooved with this: let us bring yet another witnes out of the new testament, and such a one, as was privie to the opinion of Christ heerin: that is, Saint Iohn the evangelist, whose words are these;

Do not love the world,* 1.467 nor those things that are in the world: if any man love the world, the love of God the father, is not in him. For that, al which is in the world, is either concupiscence of the flesh, or concupiscence of the eies, or pride of life. In which words, S. Iohn beside his threat against such as love and fol∣low the world, reduceth al the vanities therof, unto three general points or branches:* 1.468 that is, to concupiscence of the flesh (wherin he comprehendeth al carnal pleasures) to concu∣piscence of the eies (wherin he containeth al matters of riches:) and to pride of life, wher∣by he signifieth the humor, & disease of world∣ly ambition. These then are the three general & principal vanities of this life, wherin world∣ly men do wearie out themselves: ambition, covetousnes, and carnal pleasure: wherunto al other vanities are addressed, as to their superi∣ors. And therfore it shal not be amisse to consi∣der of these three, in this place.

8 And first to ambition or pride of life, be∣longeth vainglorie:* 1.469 that is, a certain disordi∣nate desire to be wel thought of, wel spoken of, praised, and glorified of men: and this is as great a vanitie (though it be common to ma∣ny) as if a man should run up and down the streets, after a feather, flieng in the air, tossed hither and thither, with the blasts of infinite mens mouths. For as this man might wearie out himselfe before he gat the thing which he followed, and yet when he had it, he had got∣ten

but a feather: so a vain glorious man may labor a good while, before he attain to the praise which he desireth; and when he hath it, it is not woorth three chips, being but the breath of a few mens mouthes, that altereth upon every light occasion, and now maketh him great, now little, now nothing at al. Christ himselfe may be an example of this: who was tossed to and fro in the speech of men: some said he was a Samaritan, and had the divel:* 1.470 o∣ther said he was a prophet: other said he could not be a prophet, or of God; for that he kept not the sabboth day: others asked, if he were not of God, how he could do so many mira∣cles? So that there was a schism or division a∣mong them, about this matter,* 1.471 as Saint Iohn affirmeth. Finally, they received him into Ieru∣salem, with triumph of Hosanna,* 1.472 casting their apparel under his feet. But the friday next en∣suing, they cried Crucifige against him, and pre∣ferred the life of Barrabas, a wicked murderer, before him.

9 Now my frind, if they delt thus with Christ, which was a better man, than ever thou wilt be: and did more glorious miracles, than ever thou wilt do, to purchase thee name and honor with the people: why dost thou so la∣bor, and beat thy selfe about this vanitie of vain glorie? Why dost thou cast thy travels in∣to the wind of mens mouthes? Why dost thou put thy riches in the lips of mutable men,

where every flatterer may rob thee of them? Hast thou no better a chest to lok them up in? Saint Paul was of another mind, when he said; I esteem little to be iudged of you,* 1.473 or of the day of man: and he had reason surely. For what ca∣reth he that runneth at tilt, if the ignorant peo∣ple give sentence against him, so the judges give it with him? If the blind man, in the way to Iericho,* 1.474 had depended of the liking and ap∣probation of the goers by, he had never recei∣ved the benefit of his sight: for that, they dis∣suaded him from running, and crieng so vehe∣mently after Christ. It is a miserable thing for a man to be a windmil, which maketh no meal, but according as the blast endureth. If the gale be strong, he surgeth about lustily; but if the wind slake: he relenteth presently. So praise the vainglorious man, and ye make him run: if he feel not the gale blow, he is out of hart: he is like the Babylonians, who, with a little sweet musik were made to adore any thing whatsoever.* 1.475

* 1.47610 The scripture saith most truly; As silver is tried in the fire by blowing to it: so is a man tried in the mouth of him that praiseth. For as silver, if it be good, taketh no hurt therby: but if it be evil, it goeth al into fume: so a vain man, by praise and commendation. How many have we seen puffed up with mens praises, and almost put beside themselves, for joy therof: and yet af∣terward brought down, with a contrarie wind,

and driven ful neer to desperation by con∣tempt?* 1.477 How many do we see daily (as the pro∣phet did in his dais) commended in their sins, and blessed in their wickednes? How many palpable and intollerable flatteries do we hear both used, and accepted daily, and no man cri∣eth with good king David; Away with this oile, and ointment of sinners, let it not come upon my head?* 1.478 Is not al this vanitie? Is it not madnesse, as the scripture calleth it?* 1.479 The glorious angels in heaven seek no honor unto themselves, but al unto God: and thou poore worm of the earth desirest to be glorified? The four and twentie elders in the Apocalips took off their crowns, and cast them at the feet of the lamb:* 1.480 and thou wouldest pluk fortie from the lamb to thy self, if thou couldest. O fond creature! How truly saith the prophet; Homo vanitati similis factus est: A man is made like unto vanitie. That is,* 1.481 like unto his own vanitie: as light as the verie va∣nities themselves, which he followeth. And yet the wise man more expresly; In vanitate sua ap∣penditur peccator:* 1.482 The sinner is weighed in his vani∣tie. That is, by the vanitie, which he followeth, is seen how light and vain a sinner is.

11 The second vanitie that belongeth to am∣bition, is desire of worldly honor, dignitie,* 1.483 and promotion. And this is a great matter in the sight of a worldly man: this is a jewel of rare price, and woorthy to be bought, even with a∣ny labor, travel, or peril whatsoever. The love

of this, letted the great men, that were Christi∣ans in Iewrie,* 1.484 from confessing of Christ open∣ly. The love of this, letted Pilat from delive∣ring Iesus,* 1.485 according as in conscience he saw he was bound. The love of this letted Agrippa, & Festus, from making themselves Christians, albeit they esteemed Pauls doctrine to be tru.* 1.486 The love of this letteth infinite men daily from imbracing the means of their salvation. But (alas) these men do not see the vanitie heerof. Saint Paul saith not without just cause; Nolite esse pueri sensibus:* 1.487 Be you not children in understan∣ding. It is the fashion of children, to esteem more of a painted bable, than of a rich jewel. And such is the painted dignitie of this world: gotten with much labor; maintained with great expenses; and lost with intollerable greefe, and sorrow. For better conceiving wherof, ponder a little with thy selfe (gentle reader) any state of dignitie that thou wouldest desire: and think how many have had that be∣fore thee. Remember how they mounted up, & how they descended down again: and ima∣gin with thy selfe, which was greater, either the joy in getting, or the sorow in leesing it. Where are now al these emperors, these kings, these princes, and prelates, which rejoiced so much once, at their own advancement? Where are they now, I say? Who talketh or thinketh of them? Are they not forgotten, and cast into their graves long ago? And do not men bold∣ly

walk over their heads now, whose faces might not be looked on without fear, in this world? What then have their dignities done them good?

12 It is a woonderful thing to consider the vanitie of this worldly honor.* 1.488 It is like a mans own shadow, which the more a man runneth after, the more it flieth: and when he flieth from it, it followeth him again: and the only way to catch it, is to fal down to the ground upon it. So we see, that those men which desire honor in this world, are now forgotten: and those which most fled from it, and cast them∣selves lowest of al men, by humilitie, are now most of al honored: honored (I say) most, even by the world it selfe, whose enimies they were, while they lived. For who is honored more now, who is more commended and remem∣bred, than Saint Paul, and his like, which so much despised worldly honor in this life, according to the saieng of the prophet;* 1.489 Thy frinds (O Lord) are too too much honored. Most vain then is the pursuit of this worldly honor, and promotion: seeing it neither contenteth the mind, nor continueth with the possessor, nor is void of great dangers, both in this life, and in the life to come, according to the saieng of scripture; Most severe iudgment shal be used upon those that are over others:* 1.490 the mean man shal obtain mercy; but the great and strong shal suffer torments strongly.

* 1.49113 The third vanitie that belongeth to am∣bition, or pride of life, is nobilitie of flesh and blood: a great perle in the eie of the world: but indeed in it selfe, and in the sight of God, a meer trifle and vanitie. Which holie Iob wel understood,* 1.492 when he wrote these words; I said unto rottennes, thou art my father: and unto worms, you are my mother and sisters. He that wil behold the gentrie of his ancestors: let him look in∣to their graves, and see whether Iob saith truly or no. Tru nobilitie was never begun, but by vertu: and therfore, as it is a testimonie of ver∣tu to the predecessors: so is it another of ver∣tu unto the successors. And he which holdeth the name therof by descent, without vertu, is a meer monster, in respect of his ancestors: for that he breaketh the limits of the nature of no∣bilitie. Of which sort of men, God saith by one prophet;* 1.493 They are made abhominable, even as the things which they love: their glorie is from their nati∣vitie, from the bellie, and from their conception.

14 It is a miserable vanitie to go beg credit of dead men, when as we deserve none our selves: to seek up old titles of honor from our ancestors, we being utterly uncapable therof, by our own base maners and behavior. Christ cleerly confounded this vanitie; when being descended himselfe of the greatest nobilitie, that ever was in this world: and besides that, being also the son of God: yet called he him∣selfe ordinarily, the son of man: that is, the son

of the virgin Marie (for otherwise he was no son of man) and further than this also,* 1.494 called himselfe a shepheard, which in the world is a name of contempt. He sought not up this and that old title of honor, to furnish his stile with∣al, as our men do. Neither when he had to make a king first in Israel, did he seek out the ancientest blood: but took Saul,* 1.495 of the basest tribe of al Israel: and after him David the poo∣rest shepheard of al his brethren. And when he came into the world: he sought not out the noblest men to make princes of the earth; that is, to make apostles: but took of the poorest,* 1.496 and simplest, therby to confound (as one of them saith) the foolish vanitie of this world; in making so great account of the preemi∣nence of a little flesh and blood, in this life.

15 The fourth vanitie that belongeth to am∣bition, or pride of life, is worldly wisdom,* 1.497 wherof the apostle saith; The wisdom of this world is folly with God. If it be folly,* 1.498 then great vanitie (no dowt) to delite so in it, as men do. It is a strange thing to see, how contrarie the judge∣ments of God are to the judgements of men. The people of Israel would needs have a king (as I have said) and they thought God would have given them presently some great mightie prince to rule over them: but he chose out a poor felow, that sought asses about the coun∣try. After that,* 1.499 when God would displace this man again for his sin: he sent Samuel to an∣noint

one of Isai his sons: and being come to the house,* 1.500 Isai brought foorth his eldest son, Eliab, a lustie tall felow, thinking him indeed most fit to govern: but God answered; Respect not his countenance, nor his tallnes of personage: for I have reiected him: neither do I iudge according to the countenance of man. After that, Isai brought in his second son Abinadab: and after him Samma, and so the rest, until he had shewed him seven of his sons. Al which being refused by Samuel, they marveled, & said, there was no mo left but only a little red headed boy, that kept the sheep, called David: which Samuel caused to be sent for. And assoon as he came in sight: God said to Samuel, this is the man that I have chosen.

16 When the Messias was promised unto the Iewes to to be a king: they imagined present∣ly, according to their worldly wisdom, that he should be some great prince: and therfore they refused Christ, that came in povertie. Iames and Iohn being yet but carnal, seeing the Samaritans contemptuously to refuse Christs disciples sent to them, and knowing what Christ was, thought streightway that he must in revenge have called down fire from heaven to consume them: but Christ rebuked them,* 1.501 saieng; You know not of what spirit you are. The apostles preaching the crosse, and necessi∣tie of suffering, to the wise gentils, and philoso∣phers,* 1.502 were thought presently fooles for their

labors. Festus the emperors lieftenant, hea∣ring Paul to speak so much of abandoning the world, and following Christ, said, he was mad.* 1.503 Finally, this is the fashion of al worldly wise men: to condemn the wisdom of Christ, and of his saints. For so the holie scripture repor∣teth of their own confession, being now in place of torment;* 1.504 Nos insensati vitam illorum aestimabamus insaniam: We fond men, esteemed the lives of saints as madnes. Wherfore, this is also great vanitie (as I have said) to make such ac∣count of worldly wisdom: which is not only follie, but also madnes, by the testimonie of the holie Ghost himselfe.

17 Who would not think, but that the wise men of this world, were the fittest to be cho∣sen to do Christ service in his church? Yet Saint Paul saith; Non multi sapientes,* 1.505 secundum carnem: God hath not chosen many wise men accor∣ding to the flesh. Who would not think, but that a worldly wise man might easily also make a wise Christian? Yet Saint Paul saith no: except first he become a fool; Stultus fiat,* 1.506 vt sit sapiens: If any man seem wise among you, let him be∣come a fool, to the end he may be made wise. Vain then, and of no account is the wisdom of this world, except it be subject to the wisdom of God.

18 The first vanitie belonging to pride of life, is corporal beautie:* 1.507 wherof the wise man saith; Vain is beautie,* 1.508 and deceivable is the grace

of countenance. Wherof also king David under∣stood properly,* 1.509 when he said; Turn away my eies (O Lord) that they behold not vanitie. This is a sin∣gular great vanitie, dangerous and deceitful; but yet greatly esteemed of the children of men:* 1.510 whose propertie is; To love vanitie: as the prophet saith. Beautie is compared by holie men, to a painted snake, which is fair without, and ful of deadly poison within. If a man did consider what infinite ruins, and destructions have come, by our light giving credite therun∣to: he would beware of it. And if he remem∣bred what foul drosse lieth under a fair skin: he would little be in love therwith, saith one father. God hath imparted certain sparks of beautie unto his creatures: therby to draw us to the consideration, and love of his own beautie; wherof the other is but a shadow: even as a man finding a little issu of water, may seek out the fountain therby: or happening upon a smal vain of gold, may therby come to the whole mine it selfe. But we like babes, delite ourselves only with the fair cover of the book, and never do consider what is written therin. In al fair creatures,* 1.511 that man doth behold, he ought to read this, saith one father; that If GOD could make a peece of earth so fair and lovely, with imparting unto it some little spark of his beautie: how infinite fair is he himselfe, and how woorthy of al love and admiration? And how happie shal we be,

when we shal come to enjoy his beautiful pre∣sence, wherof now al creatures do take their beautie.

19 If we would exercise our selves in these maner of cogitations: we might easily keep our harts pure and unspotted before God, in beholding the beautie of his creatures. But for that we use not this passage from the crea∣ture to the creator; but rest only in the eternal appeerance of a deceitful face: letting go the bridle to foul cogitations, and setting wilfully on fire our own cōcupiscences; hence it is, that infinite men do perish daily by occasion of this fond vanitie. I cal it fond, for that every child may descrie the deceit and vanitie therof.* 1.512 For take the fairest face in the world, wherwith in∣finite foolish men fal in love, upon the sight: and rase it over but with a little scrach, and al the matter of love is gone: let there come but an agu, and al this goodly beautie is destroied: let the soul depart but one halfe hour from the bodie, and this loving face is uglie to look on: let it lie but two dais in the grave, and those which were so hot in love with it before, wil scarse abide to behold it, or come neer it. And if none of those things happen unto it: yet quikly commeth on old age, which riveleth the skin, draweth in the eies, setteth out the teeth, and so disfigureth the whole visage, as it be∣commeth more contemptible now, than it was beautiful and alluring before. And what then

can be more vanitie than this? What more madnes, than either to take pride of it, if I see it my selfe: or to indanger my soul for it, if I see it in others?

* 1.51320 The sixt vanitie belonging to pride of life, is the glorie of fine apparel: against which the wise man saith;* 1.514 In vestitu ne glorieris vnquam: See thou never take glorie in apparel. Of al vanities this is the greatest, which we see so common among men of this world. If Adam had never fallen: we had never used apparel: for that ap∣parel was devised to cover our shame of naked∣nes, and other infirmities contracted by that fal. Wherfore, we that take pride and glorie in apparel, do as much as if a begger should glorie and take pride of the old clouts that do cover his sores. Saint Paul said unto a bishop; If we have wherwithal to cover our selves,* 1.515 let us be content. And Christ touched deeply the danger of nice apparel, when he commended so much S. Iohn Baptist for his austere attire:* 1.516 adding for the contradictorie; Qui mollibus vestiuntur in domibus regum sunt: They which are apparelled in soft and delicate apparel are in kings courts. In kings courts of this world, but not in the kings court of heaven. For which cause in the de∣scription of the rich man damned, this is not omitted by Christ;* 1.517 That he was apparelled in pur∣ple and silk.

21 It is a woonderful thing to consider the different proceeding of God and the world

heerin. God was the first that ever made appa∣rel in the world:* 1.518 and he made it for the most noble of al our ancestors, in paradise: and yet he made it but of beasts skins. And Saint Paul testifieth of the noblest saints of the old testa∣ment,* 1.519 that they were covered only with goats skins, and with hairs of camels. What vanitie is it then for us, to be so curious in apparel, and to take such pride therin, as we do? We rob and spoil al creatures almost in the world, to cover our baks, and to adorn our bodies with∣al. From one, we take his wool: from another,* 1.520 his skin: from another, his fur: and from som other, their very excrements; as the silk, which is nothing els, but the excrements of woorms. Nor content with this, we come to fishes, and do beg of them certain pearls to hang about us. We go down into the ground for gold and silver: and turn up the sands of the sea, for pretious stones: and having borrowed al this of other creatures, we jet up and down, provo∣king men to look upon us: as if al this now were our own. When the stone shineth upon our finger, we wil seem (forsooth) therby to shine. When the silver and silks do glister on our baks, we look big, as if al that beauty came from us. And so (as the prophet saith) we passe over our dais in vanitie,* 1.521 and do not perceive our own extreme folly.

22 The second general branch, which Saint Iohn appointeth unto the vanitie of this life,* 1.522

is concupiscence of the eies:* 1.523 wherunto the an∣cient fathers have referred al vanities of riches and wealth of this world. Of this Saint Paul writeth to Timothie; Give commandement to the rich men of this world,* 1.524 not to be high minded, nor to put hope in the uncertaintie of their riches. The reason of which speech is uttered by the scrip∣ture in another place, when it saith; Riches shal not profit a man in the day of revenge.* 1.525 That is, at the day of death and judgement: which thing, the rich men of this world, do confesse themselves, though too late, when they crie; Divitiarum ia∣ctantia quid nobis contulit?* 1.526 What hath the braverie of our riches profited us?* 1.527 Al which evidently decla∣reth the great vanitie of worldly riches, which can do the possessor no good at al, when he hath most need of their help.* 1.528 Rich men have slept their sleep (saith the prophet) and have found nothing in their hands: that is, rich men have pas∣sed over this life, as men do passe over a sleep, imagining themselves to have golden moun∣tains, and treasures: and when they awake (at the day of their death) they find themselves to have nothing in their hands. In respect wherof, the prophet Baruch asketh this question; Where are they now, which heaped togither gold and silver,* 1.529 and which made no end of their scraping togi∣ther? And he answereth himselfe immediately; Exterminati sunt, & ad inferos descenderunt: They are now rooted out, and are gone down unto hel. To like effect saith Saint Iames;* 1.530 Now go to, you rich

men: weep, and howl in your miseries, that come upon you: your riches are rotten, and your gold and silver is rustie: and the rust therof shal be in testimonie against you: it shal feed on your flesh as fire: you have hoorded up wrath for your selves in the last day.

23 If wealth of this world be not onlie so vain, but also so perilous as heer is affirmed: what vanitie then is it for men to set their minds upon it, as they do? Saint Paul saith of himselfe; that He esteemed it al but as doong. And he had great reason surely to say so,* 1.531 seeing in∣deed they are but doong: that is, the verie ex∣crements of the earth, and found only in the most barren places therof:* 1.532 as they can tel which have seen their mines. What a base mat∣ter is this then for a man to tie his love unto? God commanded in the old law,* 1.533 that whatso∣ever did go with his breast upon the ground, should be unto us in abhomination. How much more then a reasonable man, that hath glewed his hart & soul unto a peece of earth? We came in naked unto this world,* 1.534 and naked we must go foorth again, saith Iob. The mil-wheel stirreth much about, and beateth it selfe from day to day, and yet at the yeers end it is in the same place, as it was in the beginning: so rich men, let them toil and labor what they can, yet at their death must they be as poore, as at the first day wherin they were born.* 1.535 When the rich man dieth (saith Iob) he shal take nothing with him, but shal close up his eies, and find nothing. Povertie shal lay

hands upon him, and a tempest shal oppresse him in the night: a burning wind shal take him away, and a whirl wind shal snatch him from his place: it shal rush upon him, and shal not spare him: it shal bind his hands up∣on him, and shal hisse over him. For that it seeth his place whither he must go.

24 The prophet David in like wise forewar∣neth us of the same, in these words; Be not afraid when thou seest a man made rich, and the glorie of his house multiplied. For when he dieth, he shal take no∣thing with him, nor shal his glorie descend to the place whither he goeth: he shal passe into the progenies of his ancestors (that is, he shal go to the place where they are, who hath lived as he hath don) and world without end he shal see no more light.

25 Al this and much more is spoken by the holie Ghost, to signifie the dangerous vanitie of worldly wealth: and the folly of those men, who labor so much to procure the same, with the eternal peril of their souls, as the scripture assureth us. If so manie physicians, as I have heer alledged scriptures, should agree togither, that such, or such meats were venomous & pe∣rilsom: I think few would give the adventure to eat them, though otherwise in tast they ap∣peered sweet and pleasant. How then com∣meth it to passe, that so many earnest admoni∣tions of God himselfe, cannot stay us from the love of this dangerous vanitie? Nolite cor appo∣nere, saith God by the prophet: that is; Lay not your hart unto the love of riches.* 1.536 Qui diligit aurum

non iustificabitur, saith the wise man: He that lo∣veth gold shal never be iustified. I am angrie greatly upon rich nations, saith God by Zacharie.* 1.537 Christ saith; Amen dico vobis, quia dives difficile intrabit in regnum caelorum: Truly I say unto you, that a rich man shal hardly get into the kingdom of heaven. And again; Wo be to you rich men,* 1.538 for that you have re∣ceived your consolation in this life. Finally, Saint Paul saith generally of al, and to al;* 1.539 They which wil be rich, do fal into temptation, and into the snare of the divel, and into manie unprofitable and hurtful desires, which do drown men in destruction and per∣dition.

26 Can any thing in the world be spoken more effectually, to dissuade from the love of riches, than this? Must not heer now the cove∣tous men, either denie God, or cōdemn them∣selves in their own consciences. Let them go, and excuse themselves, by the pretence of wife and children, as they are woont, saieng; They mean nothing els, but to provide for their suf∣ficiencie. Doth Christ, or Saint Paul admit this excusation? Ought we so much to love wife,* 1.540 or children, or other kindred, as to endanger our souls for the same? What comfort may it be to an afflicted father in hel, to remember, that by his means, his wife and children do live wealthily in earth? Al this is vanitie (deer brother) and meer deceit of our spiritual eni∣mie. For within one moment after we are dead, we shal care no more for wife, children,

father, mother, or brother, in this matter, than we shal for a meer stranger: and one penie gi∣ven in alms while we lived (for Gods sake) shal comfort us more at that day, than thousands of pounds bestowed upon our kin, for the na∣tural love we bare unto our own flesh and blood: the which, I would to Christ worldlie men did consider. And then (no dowt) they would never take such care for kindred, as they do: especially upon their death-beds: whence presently they are to depart to that place, where flesh and blood holdeth no more privi∣lege: nor riches have any power to deliver; but only such, as were wel bestowed in the service of God, or given to the poore for his names sake. And this shal be sufficient for this point of riches.

* 1.54127 The third branch of worldly vanities is called by Saint Iohn, concupiscence of the flesh: which conteineth al pleasures and car∣nal recreations; as banketing, laughing, plai∣eng, and the like, wherwith our flesh is much delited in this world. And albeit in this kind, there is a certain measure to be allowed unto the godly, for the convenient maintenance of their health (as also in riches it is not to be re∣prehended) yet, that al these worldly solaces, are not only vain, but also dangerous, in that excesse & abundance, as worldly men seek and use them, appeereth plainly by these words of Christ;* 1.542 Wo be unto you which now do laugh for you

shal weep. Wo be unto you that now live in fil, & sacie∣tie: for the time shal com, when you shal suffer hunger. And again, in Saint Iohns Gospel, speaking to his apostles, and by them to al other, he saith; You shal weep and pule: but the world shal reioice.* 1.543 Making it a sign distinctive between the good and the bad: that the one shal mourn in this life, and the other rejoice, and make them∣selves merie.

28 The verie same doth Iob confirm, both of the one, and the other sort: for of worldlings he saith;* 1.544 That they solace themselves with al kind of musik, and do passe over their daies in pleasure, and in a verie moment, do go down into hel. But of the godly he saith in his own person;* 1.545 That they sigh before they eat their bread. And in another place; That they fear al their works,* 1.546 knowing that God spa∣reth not him which offendeth. The reason wherof the wise man yet further expresseth, saieng; That the works of good men are in the hands of God:* 1.547 and no man knoweth (by outward things) whether love or hatred, at Gods hands: but al is kept uncertain for the time to come. And old Tobias insinuateth yet another cause, when he saith;* 1.548 What ioy can I have or receive, seeing I sit heer in darknes? Speaking li∣terally of his corporal blindnes, but yet lea∣ving it also to be understood of spiritual and internal darknes.

29 These are then the causes (beside exter∣nal affliction,* 1.549 which God often sendeth) why the godly do live more sad and fearful in this

life,* 1.550 than wicked men do, according to the counsel of Saint Paul: and why also they sigh often and weep, as Iob & Christ do affirm: for that they remember often the justice of God: their own frailtie in sinning: the secret judge∣ment [ B] of Gods predestination * 1.551 uncertain to us: the vale of miserie & desolation, wherin they live heer: which made even the apostles to grone,* 1.552 as Saint Paul saith, though they had lesse cause therof than we. In respect wherof we are willed to passe over this life in carefulnes, watchfulnes, fear, and trembling, and in respect wherof also, the wise man saith;* 1.553 It is better to go to the house of sor∣row, than to the house of feasting. And again; Where sadnes is, there is the hart of wise men: but where mirth is, there is the hart of fools. Finally, in respect of this, the scripture saith; Beatus homo qui sem∣per est pavidus:* 1.554 Happie is the man which alwais is fearful. Which is nothing els, but that which the holie Ghost commandeth everie man, by Micheas the prophet;* 1.555 Sollicitum ambulare cum Deo: To walk careful and diligent with God; thin∣king upon his commandements; how we keep and observe the same; how we resist, and mor∣tifie our members upon earth, and the like. Which cogitations, if they might have place with us, would cut off a great deal of those worldly pastimes, wherwith the carelesse sort of sinners are overwhelmed: I mean of those

good fellowships of eatings, drinkings, laugh∣ings, singings, disputings, and other such vani∣ties that distract us most.

30 Heerof Christ gave us a most notable ad∣vertisement, in that he wept often: as at his nativitie; at the resuscitation of Lazarus;* 1.556 upon Ierusalem; and upon the crosse. But he is never read to have laught in al his life. Heerof also is our own nativitie and death a signification: which being both in Gods hands, are appoin∣ted unto us, with sorrow and greefe, as we see. But the middle part therof, that is, our life, be∣ing left in our own hands (by Gods appoint∣ment) we passe it over with vain delites, never thinking whence we came, nor whither we go.

31 A wise traveler passing by his In,* 1.557 though he see pleasant meats offered him: yet he for∣beareth, upon consideration of the price, and the journey he hath to make: and taketh in nothing, but so much as he knoweth wel, how to discharge the next morning at his depar∣ture: but a fool laieth hands on every delicate bait that is presented to his sight, and plaieth the prince, for a night or two. But when it commeth to the rekoning: he wisheth that he had lived, only with bread and drink, rather than to be so troubled as he is for the paiment. The custome of many churches yet is, to fast the even of every feast, and then to make mer∣rie the next day, that is, upon the festival day it selfe: which may represent unto us, the ab∣stinent

life of good men in this world, and the mirth that they have in the world to come. But the fashion of the world is contrarie: that is, to eat and drink merrily first, at the tavern: and after, to let the host bring in his rekoning. They eat, drink, and laugh: and the host scoreth up al in the mean space. And when the time commeth, that they must pay: many an hart is sad, that was pleasant before.

32 This the scripture affirmeth also, of the pleasures of this world;* 1.558 Risus dolore miscebitur, & extrema gaudij luctus occupat: Laughter shal be mingled with sorrow, and mourning shal insu at the hinder end of mirth. The devil that plaieth the host, in this world, and wil serve you with what delite or pleasure you desire, writeth up al in his book: and at the day of your departure, (that is, at your death) wil he bring the whole rekoning, and charge you with it al: and then shal follow that, which GOD promiseth to worldlings,* 1.559 by the prophet Amos; Your mirth shal be turned into mourning and lamentation. Yea, and more than this, if you be not able to dis∣charge the rekoning: you may chance to hear that other dreadful sentence of Christ, in the Apocalips;* 1.560 Quantum in delicijs fuit, tantum date illi tormentum: Look how much he hath been in his delites, so much torment do you lay upon him.

33 Wherfore, to conclude this point, and therwithal this first part, touching vanities: truly may we say with the prophet David, of a

worldly minded man; Vniversa vanitas omnis homo vivens:* 1.561 The life of such men containeth al kind of vanitie. That is, vanitie in ambition; vanitie in riches; vanitie in pleasures; vanitie in al things which they most esteem. And therfore I may wel end with the words of God, by the prophet Esay; Vae vobis,* 1.562 qui trahitis iniquitatem in funiculis vanitatis: Wo be unto you, which do draw wickednes in the ropes of vanitie. These ropes are those vanities of vain glorie, promotion,* 1.563 dig∣nitie, nobilitie, beautie, riches, delites, and other before touched: which alwaies draw with them some iniquitie and sin. For which cause, David saith unto God;* 1.564 Thou hatest (O Lord) observers of superfluous vanities. And lastly, for this cause the holie Ghost pronounceth generally of al men;* 1.565 Beatus vir qui non respexit in vanitates, & insanias falsas: Blessed is that man, which hath not respected vanities, and the false mad∣nesse of this world.

34 Now come I then to the second part proposed in this chapter:* 1.566 to shew how this world, with the cōmodities therof, are not on∣ly vanities, but also deceits (as Christ termeth them) for that indeed,* 1.567 they perform not unto their followers, those idle vanities which they do promise. Wherin the world may be com∣pared to that wretched and ungrateful decei∣ver Laban:* 1.568 who made poor Iacob to serve him seaven yeers for fair Rachel,* 1.569 and in the end de∣ceived him with foul Lia. What false promi∣ses

doth the world make daily? To one it pro∣miseth long life and health: and cutteth him off in the midst of his daies. To another it pro∣miseth great wealth, and promotion: and af∣ter long service, performeth no part therof. To another it promiseth great honor by large expences: but under-hand it casteth him into contempt by beggerie. To another it assureth great advancement by marriage: but yet never giveth him abilitie to come to his desire. Go you over the whole world: behold countries; view provinces; look into cities; harken at the doores & windows of private houses; of prin∣ces pallaces; of secret chambers: and you shal see, and hear nothing, but lamentable com∣plaints: one, for that he hath lost; another for that he hath not woon; a third, for that he is not satisfied; ten thousand for that they are de∣ceived.

* 1.57035 Can there be a greater deceit (for exam∣ples sake) than to promise renowm, and me∣morie, as the world doth to hir followers: and yet to forget them assoon as they are dead? Who doth remember now one of fortie thou∣sand jollie fellows in this world, captains, sol∣diers, counsellers, dukes, earls, princes, pre∣lats, and emperors: kings, and queenes; lords, and ladies? Who remembreth them I say? Who once thinketh or speaketh of them now? Hath not their memorie perished with their sound,* 1.571 as the prophet saith? Did not Iob

promise truly,* 1.572 that Their remembrance should be as ashes troden under foot? And David that They should be as dust blown with the wind? Divers men there have been ere this, that have been very mean in common account: and yet bicause they have labored to be unknow to the world, therfore the rather the world both remem∣breth, & honoreth now the memorie of them. But many a king and emperor have strived and labored al their life, to be known in the world, and yet are now forgotten. So that the world is like in this point (as one saith) unto a covetous and forgetful host,* 1.573 who if he see his old ghest come by in beggerly estate, al his money being spent: he maketh semblance not to know him. And if the ghest marvel therat, and say, that he hath come often that way, and spent much money in the house: the other an∣swereth; it may be so, for there passe this way so many, as we use not to keep account therof. But what is the way to make this host to re∣member you (saith this Author.) The way is to use him ill as you passe by: beat him wel, or do some other notable injurie unto him, and he wil remember you, as long as he liveth, and many times wil talk of you, when you are far off from him.

36 Infinite are the deceits,* 1.574 and dissimulati∣ons of the world. It seemeth goodly, fair, and gorgeous, in outward shew: but when it com∣meth to handling, it is nothing but a fe∣ther:

when it commeth to sight, it is nothing but a shadow: when it commeth to waight; it is nothing but smoke: when it commeth to opening, it is nothing but an image of plaister work, ful of old rags and patches within. To know the miseries of the world, you must go a little out from it. For, as they which walk in a mist,* 1.575 do no see it so wel, as they which stand upon an hil from it: so fareth it, in discerning the world: whose propertie is, to blind them that come to it, to the end they may not see their own estate: even as a raven, first of al striketh out the poore sheeps eie, and so brin∣geth to passe, that she may not see the way to escape from his tyrannie.

37 After the world hath once bereft the worldling of his spiritual sight, that he can judge no longer, between good and evil; vani∣tie, and veritie; then, it rocketh him asleep, at ease and pleasure; it bindeth him sweetly; it deceiveth him pleasantly; it tormenteth him in great peace and rest: it hath a prowd spirit straightwais,* 1.576 to place him in the pinacle of greedy ambition, and therhence, to shew him al the dignities, and preferments of the world: it hath twentie false merchants, to shew him in the dark, the first and former ends, of fair and pretious cloths. (But he may not look into the whole peeces, nor carrie them to the light.) It hath four hundred false prophets to flatter him as Achab had,* 1.577 which must keep him from

the hearing of Micheas his counsel: that is, from the remorse of his own conscience, which telleth him truth: it hath a thousand cunning fishers, to lay before him pleasant baits, but al furnished with dangerous hooks within: it hath infinite strumpets of Babylon, to offer him drink in golden cups, but al mingled with most deadly poison: it hath in every door an alluring Iahel,* 1.578 to intise him into the milk of pleasures and delites, but al have their ham∣mers and nails in their hands, to murder him in the brain, when he falleth asleep. It hath in everie corner, a flattering Ioab,* 1.579 to imbrace with one arm, and kil with the other. A false Iudas, to give a kisse, and therwith to betray.* 1.580 Finally, it hath al the deceits, al the dissimula∣tions, al the flatteries, al the treasons, that pos∣sibly may be devised. It hateth them, that love it: deceiveth them, that trust it: afflicteth them, that serve it: reprocheth them, that honor it: damneth them, that follow it: and most of al forgetteth them, that labor and travel most of al for it. And to be breefe in this matter, do you what you can for this world, and love it, and adore it, as much as you wil: yet in the end you shal find it a right Nabal: who after many benefits received from David, yet when David came to have need of him, he answered; Who is David? Or who is the son of Isai, that I should know him?* 1.581 Vpon great cause then said the pro∣phet David; O you children of men,* 1.582 how long wil you

be so dul harted? Why do you love vanitie, and seek after a lie? He calleth the world not a lier, but a lie it selfe: for the exceeding great fraud and deceit, which it useth.

38 The third name or propertie that Christ ascribeth unto the pleasures and riches of the world,* 1.583 is, that they are thorns: of which Saint Gregorie writeth thus; Who ever would have beleeved me, if I had called riches thorns, as Christ heer doth, seeing thorns do prik, and ri∣ches are so pleasant?* 1.584 And yet surely they are thorns; for that, with the priks of their careful [ B] cogitations, they tear, and make bloody the minds of worldly men. By which words, this holie father signifieth, that even as a mans * 1.585 na∣ked bodie, tossed and tombled among ma∣nie thorns, cannot be but much rent and torn, and made bloo∣die with the pricks therof: so a worldly mans soul beaten with the cares and cogitations of this life, cannot but be vexed with restles pricking of the same, and wounded also with manie temptations of sin, which do occur. This doth Salomon (in the places before alledged) signifie, when he doth not only cal the riches and pleasures of this world;* 1.586 Vanitie of vanities, that is, the grea∣test vanitie of al other vanities: but also Affli∣ction of spirit: giving us to understand, that

where these vanities are, and the love of them once entered: there is no more the peace of God, which passeth al understanding:* 1.587 there is no longer rest, or quiet of mind: but war of desires; vexation of thoughts; tribulation of fears; pricking of cares; unquietnes of soul: which is indeed a most miserable and pittiful affliction of spirit.

39 And the reason heerof is,* 1.588 that as a clok can never stand stil from running, so long as the peazes do hang therat: so a worldly man, having infinite cares, cogitations, and anxie∣ties hanging upon his mind, as peazes upon the clok, can never have rest, or repose day or night, but is inforced to beat his brains, when other men sleep, for the compassing of those trifles, wherwith he is incombred. Oh, how manie rich men in the world do feel to be tru, that I now say? How many ambitious men do proove it daily, and yet wil not deliver them∣selves out of the same?

40 Of al the plaegs sent unto Egypt,* 1.589 that of the flies was one of the most troublesome, and fastidious. For, they never suffered men to rest; but the more they were beaten off, the more they came upon them. So, of al the miseries, and vexations, that God laieth upon world∣lings, this is not the lest, to be tormented with the cares of that, which they esteem their grea∣test felicitie: and cannot beat them off, by any means they can devise. They rush upon them

in the morning, as soone as they awake; they accompanie them in the day; they forsake them not at night; they follow them to bed; they let them from their sleep; they afflict them in their dreams: and finally, they are like to those importune and unmerciful tyrans, which God threateneth to wicked men, by Ieremie the prophet;* 1.590 Qui nocte ac die non dabunt requiem: Which shal give them no rest, either by day or night: and the cause heerof, which God alledgeth in the same chapter, is; Quia abstuli pacem meam à populo isto (dicit Dominus) misericordiam, & misera∣tiones: for that I have taken away my peace from this kind of people (saith God) I have taken away my mercie, and commiserations: a very heavy sentence to al them, that lie under the yoke, and bon∣dage of these miserable vanities.

* 1.59141 But yet the prophet Esay hath a much more terrible description of these mens estate; They put their trust in things of nothing, and do talk vanities: they conceive labor, and bring foorth iniqui∣tie: they break the egs of serpents, and weave the webs of spiders: he that shal eat their egs shal die: and that which is hatched thence, shal be a cocatrice: their webs shal not make cloth, to cover them: for that, their works are unprofitable: and the work of iniqui∣tie is in their hands.* 1.592 These are the words of Esay, declaring unto us by most significant simili∣tudes, how dangerous thorns the riches and pleasures of this world are. And first he saith; They put their hope in things of nothing, and do talk

vanities: to signifie, that he meaneth of the va∣nities, and vain men of this world: who com∣monly do talk of the things which they love best, & wherin they place their gretest affiance. Secondly he saith; They conceive labor, and bring foorth iniquitie. Alluding heerin, to the child∣birth of women, who first do conceive in their womb; and after a great deal of travel, do bring foorth their infant: so worldly men, af∣ter a great time of travel, and labor in vanities, do bring foorth no other fruit, than sin and iniquitie. For that is the effect of those vani∣ties, as he speaketh in the same chapter, cri∣eng out to such kind of men; Wo be unto you, which do draw iniquitie in the ropes of vanitie.

42 But yet to expresse this matter more forcibly, he useth two other similitudes, saieng; They break the egs of serpents, and do weave the webs of spiders. Signifieng by the one, the vani∣tie of these worldly cares: and by the other, the danger therof. The spider we see, taketh great pains and labor many dais togither, to weave hir selfe a web: and in the end, when al is done, commeth a puff of wind, or some other little matter, and breaketh al in peeces. Even as he in the Gospel, which had taken great tra∣vel and care,* 1.593 in heaping riches togither in plucking down his old barns, building up of new: and when he was come to say to his soul; Now be merry. That night his soul was taken from him, and al his labor lost. Therfore Esay

saith in this place, that The webs of these weavers shal not make them cloth to cover them withal: for that their works are unprofitable.

43 The other comparison containeth mat∣ter of great danger and fear. For as the bird that sitteth upon the egs of serpents, by brea∣king and hatching them, bringeth foorth a perilous broode, to hir own destruction: so those that sit abroode upon these vanities of the world (saith Esay) do hatch at last their own destruction. The reason wherof is (as he saith) For that the work of iniquitie is in their hand. Stil harping upon this string, that a man cannot love and follow these vanities, or intangle him∣selfe with their ropes (as his phrase is) but that he must indeed draw on much iniquitie ther∣with: that is, he most mingle much sin and offence of God with the same: which effect of sin, bicause it killeth the soul, that consenteth unto it: therfore Esay compareth it unto the broode of serpents, that killeth the bird which bringeth them foorth to the world. And final∣ly Moises useth the like similitudes, when he saith,* 1.594 of vain and wicked men; Their vineyard is the vineyard of Sodomites, their grape is the grape of gall, and their clusters of grapes are most bitter: their wine is the gall of dragons, and the poison of cotatrices uncurable. By which dreadful and lothsome comparisons, he would give us to understand, that the sweet pleasures of this world are indeed deceits, and wil proove them∣selves,

one day, most bitter and dangerous.

44 The fourth point that we have to consi∣der, is, how this word aerumna, that is,* 1.595 miserie and calamitie, may be verified of the world, and the felicitie therof. Which thing, though it may appeer sufficiently by that, which hath been said before: yet wil I (for promise sake) discusse it a little further in this place, by some particulars. And among many miseries which I might heer recount; the first, and one of the greatest, is,* 1.596 the brevitie and uncertaintie of al worldly prosperitie. Oh, how great a miserie is this unto a worldly man, that would have his pleasures, constant and perpetual; O death, how bitter is thy remembrance (saith the wise man) un∣to a man that hath peace in his riches?* 1.597 We have seen many men advanced, & not endured two moneths in their prosperitie: we have heard of divers married in great joy, and have not lived six daies in their felicitie: we have read of strange matters in this kind; and we see with our eies no few examples daily. What a greefe was it (think you) to Alexander the great,* 1.598 that having subdued in twelve yeers, the most part of al the world, should be then inforced to die, when he was most desirous to live: and when he was to take most joy, and comfort of his victories? What a sorrow was it to the rich man in the Gospel, to hear upon the sudden;* 1.599 Hac nocte: Even this night thou must die? What a mise∣rie wil this be to many worldlings, when it

commeth? Who now build pallaces; purchase lands; heap up riches; procure dignities; make marriages; join kindreds, as though there were never an end of these matters? What a doleful day, wil this be to them (I say) when they must forgo al these things, which they so much love? When they must be turned off, as princes mules are woont to be, at the journeis end: that is, their treasure taken from them, and their gauld backs only left unto them∣selves?* 1.600 For as we see these mules of princes go, al the day long, loden with treasure, and cove∣red with fair cloths, but at night shaken off, in∣to a sorrie stable, much brused & gauled, with the carriage of those treasures: so rich men that passe through this world, loden with gold, and silver; and do gaul greatly their souls in cariage therof, are despoiled of their burden at the day of death; and are turned off, with their wounded consciences, to the lothsome stable of hel and damnation.

45 Another miserie joined to the prosperi∣tie of this world,* 1.601 is the greevous counterpeaze of discontentments, that everie worldly plea∣sure hath with it. Run over everie pleasure in this life, and see what sawce it hath adjoined? Aske them that have had most proofe therof, whether they remain contented, or no? The possession of riches is accompanied with so many fears, and cares, as hath been shewed: the advancement of honors is subject to al misera∣ble

servitude that [ B] may be devised: the * 1.602 plesure of the flesh, though it be lawful and honest; yet is it called by Saint Paul Tribulation of the flesh:* 1.603 but if it be with sin, ten thousand times more is it environed with al kind of miseries.

46 Who can reckon up the calamities of our bodie? So manie diseases;* 1.604 so manie infir∣mities; so many * 1.605 [ B] mischances; so ma∣nie dangers? Who can tel the passions of our mind that do afflict us,* 1.606 now with anger; now with so∣row; now with en∣vie; now with furie? Who can recount the adversities, and miseries, that come by our goods?* 1.607 Who can nūber the hurts and discontentati∣ons, that daily insu upon us,* 1.608 from our neigh∣bors? One calleth us into law for our goods: another pursueth us for our life: a third, by slander impugneth our good name: one afflic∣teth

us by hatred; another by envie; another by flatterie; another by deceit; another by re∣venge; another by false witnes; another by open arms. There are not so manie dais, nor hours in our lives, as there are miseries and contrarieties in the same. And further than this, the evil hath this prerogative above the good, in our life; that one defect only over∣whelmeth and drowneth a great number of good things togither: as if a man had al the felicities heaped togither, which this world could yeeld, and yet had but one tooth out of tune: al the other pleasures would not make him merrie. Heerof you have a cleere example in Aman, cheefe counceller of king Assuerus: who,* 1.609 for that, Mardocheus the Iew did not rise to him when he went by, nor did honor him, as other men did: he said to his wife & frinds, that al his other felicities were nothing, in re∣spect of this one affliction.

* 1.61047 Ad now to this miserie of darknes and blindnes, wherin worldly men live (as in part I have touched before) most fitly prefigured by the palpable darknes of Egypt,* 1.611 wherin no man could see his neighbor; no man could see his work; no man could see his way: such is the darknes wherin worldly men walk. They have eies,* 1.612 but they see not, saith Christ: that is, though they have eies to see the matters of this world: yet they are blind, for that they see not the things they should see indeed. The children of

this world are wiser in their generation,* 1.613 than the chil∣dren of light. But that is only in matters of this world, in matters of darknes, not in mat∣ters of light, wherof they are no children: For that the carnal,* 1.614 man understandeth not the things which are of God. Walk over the world, and you shal find men as sharp eied as egles in things of the earth: but the same men as blind as beetles in matters of heaven. Therof ensu those lamentable effects, that we see daily of mans laws so carefully respected, and Gods commandements so contemptuously rejected: of earthly goods sought for, and heavenly goods not thought upon: of so much travel taken for the bodie, and so little care used for the soul. Finally, if you wil see in what great blindnes the world doth live, remember that Saint Paul comming from a worlding to be a good Christian,* 1.615 had scales taken from his eies by Ananias, which covered his sight before, when he was in his pride, and ruff of the world.

48 Beside al these miseries,* 1.616 there is yet ano∣ther miserie, greater in some respect, than the former; & that is, the infinit number of temp∣tations, of snares, of intisements in the world, wherby men are drawn to perdition daily. Athanasius writeth of Saint Anthonie the her∣mite, that God revealed unto him, one day,* 1.617 the state of the world, and he saw it al hanged ful of nets in every corner, and divels sitting by,

to watch the same. The prophet David to sig∣nifie the very same thing; that is, the infinite multitude of snares in this world, saith; God shal raign snares upon sinners.* 1.618 That is, God shal permit wicked men to fal into snares: which are as plentiful in the world, as are the drops of rain, which fal down from heaven. Every thing almost is a deadly snare, unto a carnal, and loose harted man. Every sight that he se∣eth; every word that he heareth; every thought that he conceiveth: his youth; his age; his frinds; his enimies; his honor; his disgrace; his riches; his povertie; his companie keeping; his prosperitie; his adversitie; his meat that he eateth; his apparel that he weareth: al are snares, to draw him to destruction, that is not watchful.

49 Of this then, and of the blindnes decla∣red before,* 1.619 doth follow the last, and greatest miserie of al, which can be in this life: and that is; the facilitie wherby worldly men do run in∣to sin. For truly saith the scripture; Miseros fa∣cit populos peccatum:* 1.620 Sin is the thing that maketh people miserable. And yet, how easily men of the world do commit sin, and how little scruple they make of the matter, Iob signifieth, when talking of such a man, he saith; Bibit quasi aquam iniquitatem:* 1.621 He suppeth up sin, as it were water. That is, with as great facilitie, custome, and ease, passeth he down any kind of sin, that is offered him, as a mā drinketh water, when he is a thirst.

He that wil not beleeve the saieng of Iob: let him prove a little, by his own experience, whe∣ther the matter be so or no: let him walk out in to the streets, behold the doings of men, view their behavior, consider what is done in shops; in hals; in consistories; in judgement seats; in pallaces; and in common meeting places a∣broad: what lieng; what slandering; what de∣ceiving there is. He shal find, that of al things, wherof men take any account, nothing is so little accounted of, as to sin.* 1.622 He shal see justice sold; veritie wrested; shame lost; and equitie despised. He shal see the innocent condemned; the giltie delivered; the wicked advanced; the vertuous opressed. He shal see many theves flo∣rish; many usurers bear great sway; many mur∣derers & extortioners reverenced & honored; many fools put in authoritie; and divers, which have nothing in them but the form of men, by reason of money to be placed in great digni∣ties, for the government of others. He shal hear at every mans mouth, almost, vanitie, pride, detraction, envie, deceit, dissimulation, wantonnes, dissolution, lieng, swearing, per∣jurie, and blaspheming. Finally, he shal see the most part of men, to govern themselves abso∣lutely, even as beasts do, by the motion of their passions, not by law of justice, reason, religion, or vertu.* 1.623

50 Of this doth insu the fift point that Christ toucheth in his parable, and which I

promised heer to handle: to wit, that the love of this world choketh up, and strangleth every man, whom it possesseth, from al celestial and spiritual life; for that it filleth him with a plain contrarie spirit, to the spirit of God. The apo∣stle saith;* 1.624 Si quis spiritum Christi non habet, hic non est eius? If any man hath not the spirit of Christ, this fellow belongeth not unto him. Now, how contrarie the spirit of Christ, and the spirit of the world is, may appeer by the fruits of Christs spirit re∣koned up by Saint Paul unto the Galathians: to wit;* 1.625 Charitie, which is the root and mother of al good works:* 1.626 Ioy, in serving God: Peace, or tranquillitie of mind in the storms of this world: Patience, in adversitie: Longanimitie, in expecting our reward: Bonitie, in hurting no man: Benignitie, in sweet behavior: Gentlenes, in occasion given of anger: Faithfulnes, in per∣forming our promises: Modestie, without arro∣gancie: Continencie, from al kind of wickednes: Chastitie, in conserving a pure mind in a clean and unspotted bodie.* 1.627 Against these men (saith Saint Paul) there is no law.* 1.628 And in the very same chapter he expresseth the spirit of the world by the contrarie effects, saieng; The works of flesh are manifest, which are, fornication, uncleannes, wantonnes, lecherie, idolatrie, poisonings, enmities, con∣tentions, emulations, wrath, strife, dissention, sects, en∣vie, murder, droonkennes, gluttonie, and the like: of which I foretel you, as I have told you before, that those men which do such things shal never obtain the

kingdome of heaven.

51 Heer now may every man judge of the spirit of the world, and the spirit of Christ:* 1.629 and (applieng it to himselfe) may conjecture whe∣ther he holdeth of the one, or of the other. Saint Paul giveth two pretie short rules in the very same place to trie the same. The first is; They which are of Christ, have crucified their flesh,* 1.630 with the vices, and concupiscences therof. That is, they have so mortified their own bodies, as they strive against al the vices & sins repeated before, and yeeld not to serve the concupiscen∣ces or temptations therof. The second rule is; If we live in spirit, then let us walk in spirit. That is, our walking and behavior is a sign whether we be alive or dead. For if our walking be spiri∣tual, such as I have declared before by those fruits therof: then do we live & have life in spi∣rit: but if our works be carnal, such as S. Paul now hath described: then are we carnal and dead in spirit, neither have we any thing to do with Christ, or portion in the kingdome of heaven. And for that al the world is ful of those carnal works, and bringeth foorth no fruits indeed of Christs spirit, nor permitteth them to grow up or prosper within hir: thence is it, that the scripture alwais putteth Christ,* 1.631 and the world for opposite and open enimies.

52 Christ himselfe saith, that The world cannot receive the spirit of truth. And again, in the same Evangelist he saith; that Neither he,* 1.632 nor any of his

are of the world, though they live in the world. And yet further, in his most vehement praier unto his father;* 1.633 Pater iuste, mundus te non cognovit: Iust father, the world hath not known thee. For which cause S. Iohn writeth;* 1.634 If any man love the world, the love of the father is not in him. And yet further Saint Iames,* 1.635 that Whosoever but desireth to be frind of this world, is therby made an enimie to God. What wil worldly men say to this? Saint Paul affirmeth plainly,* 1.636 that this world is to be dam∣ned. And Christ insinuateth the same in Saint Iohns Gospel:* 1.637 but most of al, in that wonder∣ful fact of his, when praieng to his father, for other matters, he excepteth the world by name;* 1.638 Non pro mundo rogo, saith he: I do not aske mercie, and pardon for the world; but for those which thou hast given me out of the world. Oh, what a dreadful exception is this, made by the savior of the world;* 1.639 by the lamb, that taketh away al sins; by him that asked pardon, even for his tormentors, and crucifiers, to except now the world by name from his mercie? Oh that worldly men would consider but this one point only: they would not (I think) live so void of fear as they do.

53 Can any man marvel now why Saint Paul crieth so carefully to us;* 1.640 Nolite conformari huic saeculo: Conform not your selves to this world? And again;* 1.641 That we should renounce utterly al worldly desires? Can any marvel why Saint Iohn, which was most privie, above al others, to Christs ho∣lie

meaning heerin, saith to us in such earnest sort: Nolite diligere mundum,* 1.642 neque ea quae in mun∣do sunt: Do not love the world, nor any thing that is in the world. If we may neither love it, nor so much as conform our selves unto it, under so great pains (as are before rehearsed) of the en∣mitie of God and eternal damnation: what shal become of those men that do not only conform themselves unto it, and the vanities therof: but also do follow it; seek after it; rest in it; and do bestow al their labors, and tra∣vels upon it.

54 If you ask me the cause why Christ so ha∣teth and abhorreth this world:* 1.643 Saint Iohn tel∣leth you; Quia mundus totus in maligno positus est: For that al the whole world is set on naughtines;* 1.644 for that it hath a spirit contrarie to the spirit of Christ, as hath been shewed; for that it tea∣cheth pride, vain glorie, ambition, envie, re∣venge, malice, with pleasures of the flesh, and al kind of vanities: and Christ on the contrarie side, humilitie, meeknes, pardoning of enimies, abstinence, chastitie, sufferance, mortification, bearing the crosse, with contempt of al earthly pleasures: for that it persecuteth the good, and advanceth the evil: for that it rooteth out ver∣tu, and planteth al vice: and finally, for that it shutteth the doores against Christ when he knocketh,* 1.645 and strangleth the hart that once it possesseth.

55 Wherfore to conclude this part, seeing

this world is such a thing as it is:* 1.646 so vain, so de∣ceitful, so troublesom, so dangerous: seeing it is a professed enimie to Christ, excommunica∣ted and damned to the pit of hel: seeing it is (as one father saith) an ark of travel; a schoole of vanities; a feat of deceit; a labirinth of er∣ror: seeing it is nothing els but a barren wil∣dernes; a stonie feeld; a dirtie stie; a tempe∣stuous sea: seeing it is a grove ful of thorns; a medow ful of scorpions; a florishing garden without fruit; a cave ful of poisoned and dead∣ly basilisks: seeing it is finally (as I have shew∣ed) a fountain of miseries; a river of tears; a feined fable; a delectable frensie: seeing (as Saint Austen saith) the joy of this world hath nothing els but false delite;* 1.647 tru asperitie; cer∣tain sorrow; uncertain pleasure; travelsom la∣bour; fearful rest; greevous miserie; vain hope of felicitie: seeing it hath nothing in it (as saint Chrysostom saith) but tears,* 1.648 shame, repen∣tance, reproch, sadnes, negligences, labors, ter∣rors, siknes, sin, and death it selfe: seeing the worlds repose is ful of anguish; his securitie without foundation; his fear without cause; his travels without fruit; his sorrow without profit; his desires without successe; his hope without reward; his mirth without continu∣ance; his miseries without remedies: seeing these and a thousand evils more are in it, and no one good thing can be had from it: who wil be deceived with this visard, or allured with

this vanitie heerafter? Who wil be staied from the noble service of God by the love of so fond a trifle as is the world? And this, to a reasona∣ble man may be sufficient, to declare the insuf∣ficiencie of this third impediment.

56 But yet for the satisfieng of my promise in the beginning of this chapter:* 1.649 I have to ad a word or two in this place, how we may a∣void the danger of this world; and also use it unto our gain and commoditie. And for the first to avoid the dangers, seeing there are so manie snares and traps, as hath been declared: there is no other way but only to use the re∣fuge of birds, in avoiding the dangerous snares of fowlers: that is, to mount up into the air, and so to fly over them al. Frustra iacitur rete ante oculos pennatorum, saith the wise man:* 1.650 that is, The net is laid in vain before the eies of such as have wings, and can flie. The spies of Hiericho, though manie snares were laid for them by their enimies: yet they escaped al, for that they walked by hils saith the scripture:* 1.651 wherunto Origin alluding, saith; that There is no way to [ B] avoid the dangers of this world, * 1.652 but to walk upon hils, and to imitate David, that said; Le∣vavi oculos meos ad montes, unde veniet auxiliū mi∣hi: I lifted up mine eies unto the hils, whence al mine aid and assistance came, for avoiding the snares of this world. And then shal we say with the same David; Anima nostra sicut passer erepta est de la∣queo venantium:* 1.653 Our soul is delivered as a sparrow

from the snare of the fowlers. We must say with Saint Paul;* 1.654 Our conversation is in heaven. And then shal we little fear al these deceits, and dan∣gers upon earth. For as the fowler hath no hope to catch the bird, except he can allure hir to pitch and come down, by some means: so hath the divel, no way to intangle us, but to say as he did to Christ; Mitte te deorsum: Throw thy selfe down:* 1.655 that is, pitch down upon the baits, which I have laid: eat and devour them: enamor thy selfe with them: tie thine appetite unto them, and the like.

57 Which grosse and open temptation he that wil avoid, by contemning the allurement of these baits: by flieng over them; by pla∣cing his love and cogitations in the mountains of heavenly joies and eternitie: he shal easily es∣cape al dangers and perils. King David was past them al,* 1.656 when he said to God; What is there for me in heaven, or what do I desire besides thee upon earth? My flesh and my hart have fainted for desire of thee. Thou art the God of my hart, and my portion (O Lord) for ever.

58 Saint Paul also was past over these dan∣gers,* 1.657 when he said; that Now he was crucified to the world, & the world unto him: and that He estee∣med al the wealth of this world as meer doong: and that albeit he lived in flesh, yet lived he not ac∣cording to the flesh. Which glorious example if we would follow, in contemning and despi∣sing the vanities of this world, and fixing our

minds, in the noble riches of Gods kingdome to come: the snares of the divel would prevail nothing at al against us in this life.

59 Touching the second point:* 1.658 how to use the riches and commodities of this world to our advantage: Christ hath laid down plainly the means; Facite vobis amicos de Mammona ini∣quitatis: Make unto you frinds of the riches of ini∣quitie.* 1.659 The rich glutton might have escaped his torments, and have made himselfe an happie man by help of worldlie wealth, if he would: and so might manie a thousand which now live, and wil go to hel for the same.* 1.660 Oh that men would take warning, and be wise whiles they have time. Saint Paul saith;* 1.661 Deceive not your selves: looke what a man soweth, and that shal he reap. What a plentiful harvest then might rich men provide themselves, if they would: which have such store of seed, and so much ground offered them daily to sow it in? Why do they not remember that sweet harvest song;* 1.662 Come ye blessed of my father, enter into the kingdome prepa∣red for you: for I was hungrie, and you fed me: I was thirstie, and you gave me to drink: I was naked, and you appareled me. Or if they do not care for this: why do they not fear at least the blak Sanctus that must be chaunted to them for the contra∣rie; Agite nunc divites, plorate,* 1.663 ululantes in miserijs vestris quae advenient vobis: Go to now you rich men, weep, and howl in your miseries, that shal come upon you?

* 1.66460 The holie father Iohn Damascen repor∣teth a parable of Barlaam the hermite, to our purpose. There was (saith he) a certain citie, or common welth, which used to choose them∣selves a king from among the poorest sort of the people, and to advance him to great honor, wealth, and pleasures for a time: but after a while, when they were wearie of him, their fa∣shion was to rise against him, and to despoile him of al his felicitie, yea, the very cloths of his bak, and so to banish him naked into an iland of a far country: where bringing nothing with him, he should live in great miserie, and be put to great slaverie for ever. Which practise one king at a certain time considering, by good advise (for al the other, though they knew that fashion, yet through negligence, and pleasures of their present felicitie cared not for it) took resolute order with himselfe how to prevent this miserie: which was by this means; He sa∣ved every day great sums of money from his superfluities, and idle expenses, and so, secretly made over before hand a great treasure unto that iland, wherunto he was in danger daily to be sent. And when the time came that in∣deed they deposed him from his kingdom, and turned him away naked, as they had done the other before: he went to the iland with joy and confidence, where his treasure lay, and was received there with exceeding great triumph, and placed presently in greater glory than ever

he was before.

61 This parable (drawing somwhat neer to that which Christ put of the evil steward,* 1.665 tea∣cheth as much as at this present needs to be said in this point. For the citie or common wealth is this present world, which advanceth to authoritie, poore men: that is, such as come naked into this life, and upon the sudden when they look least for it, doth it pul them down again & turneth them naked into their graves, and so sendeth them into another world: where bringing no treasure with them, they are like to find little favor, and rather eternal miserie. The wise king that prevented this cala∣mitie, is he, which in this life (according to the counsel of Christ) doth seek to lay up treasure in heaven, against the day of his deth,* 1.666 when he must be banished hence naked, as al the prin∣ces of that citie were. At which time if their good deeds do follow them (as God promi∣seth) then shal they be happie men;* 1.667 and placed in much more glorie than ever this world was able to give them. But if they come without oil in their lamps: then is there nothing for them to expect; but Nescio vos: I know not you. And when they are known; Ite maledicti in ignem eternum:* 1.668 Go you accursed into fire everlasting.

CHAP. IIII. Of the fourth impediment: which is, too much presuming of the mercie of GOD.

THere are a certain kind of people in the world, who wil not take the pains to think of, or to allege any of the said impediments before; but have a shor∣ter way for al, and more plausible, as it semeth to them: and that is, to lay the whole matter upon the bak of Christ himselfe, and to answer what soever you can say against them, with this on∣ly sentence; God is merciful. Of these men may Christ complain with the prophet, saieng; Su∣pra dorsum meum fabricaverunt peccatores,* 1.669 prolon∣gaverunt iniquitatem: Sinners have built upon my bak,* 1.670 they have prolonged their iniquitie. By which [ B] words we may account our selves charged, that prolonging of iniquities,* 1.671 in hope of Gods mercie, is to build our sins on his bak. But what followeth? Wil God bear it? No verily: for the next words insuing are; Dominus iustus, concidet cervices peccatorum: God is iust, he wil cut in sunder the neks of sinners. Heer are two cooling cards, for the two warm imaginations before. Mean you (Sir) to prolong your iniquitie, for that God is merciful? Remember also, that he

is just, saith the prophet. Are ye gotten up, up∣on the bak of God, to make your nest of sin there? Take heed: for he wil fetch you down again, and break your nek downward, except ye repent: for that indeed there is no one thing which may be so injurious to God, as to make him the foundation of our sinful life, which lost his own life for the extinguishing of sin.

2 But you wil say; And is not God then merciful?* 1.672 Yes truly (deer brother) he is most merciful, and there is neither end, nor measure of his mercie. He is even mercie it selfe: it is his nature and essence: and he can no more leave to be merciful, than he can leave to be God. But yet (as the prophet heer saith) he is just also. We must not so remember his mer∣cie, as we forget his justice. Dulcis & rectus Do∣minus: Our Lord is sweet, but yet upright and iust too, saith David: and in the same place;* 1.673 Al the wais of the Lord are mercie & truth.* 1.674 Which words holie Barnard expounding in a certain sermon of his, saith thus; There be two feete of the Lord, wherby he walketh his wais: that is,* 1.675 mer∣cie, and truth; and God fasteneth both these feete upon the harts of them, which turn unto him. And every sinner that wil truly convert himselfe, must lay hand fast on both these feet. For if he should lay hands on mercie only, let∣ting passe truth and justice: he would perish by presumption. And on the other side, if he shuld apprehend justice only, without mercie: he

would perish by desperation. To the end ther∣fore that he may be saved: he must humbly fal down and kisse both these feet: that in respect of Gods justice he may retain fear: and in re∣spect of his mercie,* 1.676 he may conceive hope. And in another place; Happie is that soul, upon which our Lord Iesus Christ hath placed both his feet. I wil not sing unto thee judgement alone, nor yet mercie alone (my God;) but I wil sing unto thee,* 1.677 with the prophet David, mercie and judgement joined togither. And I wil never forget these justifications of thine.

* 1.6783 Saint Austen handleth this point most ex∣cellently in divers places of his works. Let them mark (saith he) which love so much mer∣cie and gentlenes in our Lord: let them mark (I say) and fear also his truth. For (as the pro∣phet saith) God is both sweet and just.* 1.679 Dost thou love that he is sweet? Fear also that he is just. As a sweet Lord, he said; I have held my peace at your sins: but as a just Lord, he addeth; And think you that I wil hold my peace stil?* 1.680 God is merciful, and ful of mercies, say you: it is most certain: yea ad unto it, that He beareth long. But yet fear that, which commeth in the verses end; Et verax: that is, He is also tru and iust.* 1.681 There be two things, wherby sinners do stand in danger: the one, in hoping too much (which is presumption:) the other, in hoping too little, which is desperation. Who is decei∣ved by hoping too much? He which saith un∣to

himselfe; God is a good God; a merciful God: and therfore I wil do what pleaseth me. And why so? Bicause God is a merciful God; a good God; a gentle God. These men run in∣to danger by hoping too much. Who are in danger by despair? Those, which seeing their sins greevous, and thinking it now unpossible to be pardoned, say within themselves; Wel, we are once to be damned: why do not we then, whatsoever pleaseth us best in this life? These men are murdered by desperation; the other by hope. What therfore doth God for gaining of both these men? To him which is in danger by hope, he saith; Do not say with thy selfe; The mercie of God is great,* 1.682 he wil be merciful to the multitude of my sins: for the face of his wrath is upon sinners. To him that is in danger by des∣peration, he saith;* 1.683 At what time soever a sinner shal turn himselfe to me, I wil forget his iniquities. Thus far S. Austen, beside much more which he addeth in the same place, touching the great peril and follie of those, which upon vain hope of Gods mercie do persevere in their evil life.

4 It is a very evil consequent, and most un∣just kind of reasoning, to say; That forsomuch as God is merciful and long suffering, therfore wil I abuse his mercie, and continu in my wic∣kednes. The scripture teacheth us not to rea∣son so, but rather quite contrarie; God is mer∣ciful, and expecteth my conversion, and the longer he expecteth, the more greevous wil be

his punishment when it commeth, if I neglect this patience. And therfore I ought presently to accept of his mercie. So reasoneth S. Paul, which saith;* 1.684 Dost thou contemn the riches of his long suffering, and gentlenes? Dost thou not know that the patience of God towards thee, is used to bring thee to repentance? But thou through the hardnes of thy hart and irrepentant mind dost hoord up to thy selfe wrath, in the day of vengeance, at the revelation of Gods iust iudgement. In which words Saint Paul signifieth, that the longer that God suffe∣reth us with patience in our wickednes, the greater heap of vengeance doth he gather a∣gainst us, if we persist obstinate in the same. Wherto Saint Austen addeth another conside∣ration of great dread and fear:* 1.685 and that is; If he offer thee grace (saith he) to day: thou kno∣west not whether he wil do it to morrow or no. If he give thee life and memorie this week: thou knowest not whether thou shalt enjoy it the next week or no.

* 1.6865 The holie prophet beginning his seven∣tith and second psalme of the dangerous pros∣peritie of worldlie men, useth these words of admiration; How good a God, is the God of Israel unto them that be of a right hart!* 1.687 And yet in al that psalme, he doth nothing els but shew the heavie justice of God towards the wicked, even when he giveth them most prosperities and worldlie wealth: and his conclusion is; Behold (O Lord) they shal perish which depart from thee:

thou hast destroied al those that have broken their faith of wedlok with thee. By which is signified, that, how good soever God be unto the just: yet that pertaineth nothing to the releefe of the wicked, who are to receive just vengeance at his hands, amidst the greatest mercies, be∣stowed upon the godlie.* 1.688 The eies of the Lord are upon the iust (saith the same prophet) and his ears are bent to hear their praiers: but the face of the Lord is upon them that do evil, to destroy their memo∣rie from out the earth.

6 It was an old practise of deceiving pro∣phets, resisted strongly by the prophets of God, to crie; Peace, peace, unto wicked men:* 1.689 when indeed there was nothing towards them but danger, sword, and destruction, as the tru prophets foretold, and as the event prooved.* 1.690 Wherfore, the prophet David giveth us a no∣table and sure rule, to govern our hope and confidence withal; Sacrificate sacrificium iusti∣tiae, & sperate in Domino: Do you sacrifice unto God the sacrifice of righteousnes, and then trust in him. Wherwith Saint Iohn agreeth, when he saith; If our hart or conscience do not reprehend us for wic∣ked life: then have we confidence with God:* 1.691 as who would say; If our conscience be giltie of lewd and wicked life, and we resolved to dwel and continu therin: then in vain have we confi∣dence in the mercies of God, unto whose just judgement we stand subject for our wicked∣nes.

* 1.6927 It is most woonderful and dreadful to con∣sider, how God hath used himselfe towards his best beloved in this world, upon offence given by occasion of sin: how easily he hath changed countenance; how soon he hath broken off frindship; how streightly he hath taken ac∣count; and how severely he hath punished. The Angels that he created with so great care and love,* 1.693 and to whom he imparted so singular pri∣vileges, of al kind of perfections, as he made them almost very gods (in a certain maner) committed but only one sin of pride,* 1.694 against his majestie, and that only in thought, as Di∣vines do hold: and yet presently, al that good wil and favor was changed into justice: and that also so severe, as they were thrown down to eternal torments,* 1.695 without redemption, chained for ever, to abide the rigor of hel fire and intollerable darknes.

* 1.6968 After this, God made himselfe another new frind of flesh and blood, which was our father Adam in paradise; where God conver∣sed with him, so frindly and familiarly, as is most woonderful to consider: he called him; he talked with him; he made al creatures in the world subject unto him: he brought them al before him, to the end that he, and not God, should give them their names: he made a mate and companion for him: he blessed them both: and finally, shewed al possible tokens of love, that might be. But what insued? Adam

committed but one sin: and that, at the in∣tisement of another: and that also a sin not of so verie great importance (as it may seem to mans reason) being but the eating of the tree forbidden, and yet the matter was no soo∣ner done, but al frindship was broken be∣tween God and him: he was thrust out of pa∣radise, condemned to perpetual miserie, and al his posteritie to eternal damnation, togither with himselfe, if he had not repented. And how severely this greevous sentence is execu∣ted, may sufficiently appeer by this, that infi∣nite millions of people, even the whole race of mankind, is for it, cast down unto the unspeak∣able torments of hel: excepting those few, that since are ransomed by the comming down of Gods own son, the second person in Trinitie, into this flesh; and by his intollerable sufferings, and death in the same.* 1.697

9 The two miracles of the world; Moises and Aaron were of singular authoritie and favor with God:* 1.698 insomuch as they could obtain great things at his hands for other men: & yet when they offended God once themselves, at the waters of contradictiō in the desart of Sin, for that they dowted somwhat of the miracle promised to them from God, & therby did dis∣honor his majestie before the people, as he saith: they were presently rebuked most sharply for the same: & though they repented hartily that offence; and so, obtained remission of the

fault or guilt: yet was there laid upon them a greevous chastisement for the same: and that was, that they shuld not enter themselves into the land of promise: but should die when they came within the sight therof. And albeit they intreated God most earnestly for the release of this penance: yet could they never obtain the same at his hands: but alwais he answered them; Seeing you have dishonored me before the peo∣ple, you shal die for it, and shal not enter into the land of promise.

10 In what special great favor was Saul with God,* 1.699 when he chose him to be the first king of the peple:* 1.700 caused Samuel the prophet so much to honor him; and to anoint him prince upon Gods own inheritance, as he calleth it? When he commended him so much, and took such tender care over him? And yet afterward, for that he brake Gods commandement,* 1.701 in reser∣ving certain spoils of war, which he should have destroied: yea, though he reserved them to honor God withal, as he pretended: yet was he presently cast off by God; degraded of his dignitie; given over to the hands of an evil spirit;* 1.702 brought to infinite miseries (though he shifted out for a time) and finally, so forsa∣ken and abandoned by God,* 1.703 as he slew him∣selfe:* 1.704 his sons were crucified or hanged on a crosse by his enimies; and al his family and linage extinguished for ever.

* 1.70511 David was the chosen and deer frind of

God,* 1.706 and honored with the title of One that was according to Gods own hart. But yet,* 1.707 assoon as he had sinned: the prophet Nathan was sent to denounce Gods heavie displeasure and pu∣nishment upon him. And so it insued, notwith∣standing [ B] that he sorrowed and humbled him∣selfe so much, as he did for the sin that he had done: as may appeer by his fasting, praier, weeping, wearing of sak, * 1.708 eating of ashes, and the like. By which is evident, that how great Gods mercie is to them that fear him: so great is his justice to them that offend him.

12 The scripture hath infinite examples of this matter,* 1.709 as the rejection of Cain and his posteritie streight upon his murder: the pitti∣ful drowning of the whole world in the time of Noe: the dreadful consuming of Sodom and [ B] Gomorra, with the cities about, by fire and brimstone: the sending down quik to hel of Chore, Dathan, and Abyron; with the slaugh∣ter of two hundred and fiftie their adherents, and many thousands of the people besides, for rebellion against Moises & Aaron: the sudden killing of Nadab, and Abju, sons of Aaron, and chosen preests, for once offering of * 1.710 other fire on the altar, than was appointed them: the most terrible striking dead of Ananias and Saphira, for retaining some part of their own goods, by deceit, from the apostles: with ma∣nie mo such examples,* 1.711 which the scripture doth recount.

* 1.71213 And for the greevousnes of Gods justice, and heavines of his hand, when it lighteth up∣on us, though it may appeer sufficiently by al these examples before alleged, wherin the par∣ticular punishments (as you see) are most rigo∣rous: yet wil I repeat one act of God more, out of the scripture, which expresseth the same in woonderful maner. It is wel known that Benjamin among al the twelve sons of Iacob,* 1.713 was the deerest unto his father, as appeereth in the book of Genesis, and therfore also greatly respected by God: and his tribe placed in the best part of al the land of promise, upon the division therof,* 1.714 having Ierusalem, Iericho, and other the best cities within it. Yet notwith∣standing for one only sin committed by cer∣tain private men in the citie of Gabaa, upon the wife of a levite, God punished the whole tribe in this order,* 1.715 as the scripture recounteth. He caused al the other eleven tribes to rise against them: and first, to come to the house of God in Silo, to aske his advise, and follow his directiō in this war against their brethren. And thence having by Gods appointment entered battel twice with the tribe of Benjamin, the third day God gave them so great a victorie, as they slew al the living creatures, within the compasse of that tribe, except only six hun∣dred men that escaped away into the desart: the rest were slain, both man, woman, children, and infants, togither with al the beasts, and

cattel, and al the cities, villages, and houses burnt with fire. And al this, for one sin com∣mitted, only at one time, with one woman.

14 And who wil not then confesse with Moi∣ses, that God is a iust God, a great God,* 1.716 and a terri∣rible God? Who wil not confesse with Saint Paul; It is horrible to fal into the hands of the living God?* 1.717 Who wil not say with holie David; A iudicijs tuis timui:* 1.718 I have feared at the remembrance of thy iudgements. If God would not spare the de∣stroieng of a whole tribe for on sin only; if he would not pardon Chore, Dathan, and Abi∣ron for once; the sons of Aaron for once; Ananias, and Saphyra, for once; if he would not forgive Esau, though afterward he sought the blessing with tears as the apostle saith; if he would not remit the punishment of one fault to Moises and Aaron,* 1.719 though they asked it with great instance; if he would not forgive one prowd cogitation, unto the angels; nor once eating of the tree forbidden unto Adam, without infinite punishment; nor would passe over the cup of affliction from his own Son, though he asked it thrise upon his knees,* 1.720 with the sweat of blood: what reason hast thou to think that he wil let passe so many sins of thine unpunished? What cause hast thou to induce thy imagination, that he wil deal extraordina∣rily with thee, and break the course of his justice for thy sake? Art thou better than those whom I have named? Hast thou any privilege

from God above them?

* 1.72115 If thou wouldest consider the great and strange effects of Gods justice, which we see daily executed in the world: thou shouldest have little cause to persuade thy selfe so favora∣bly, or rather to flatter thy selfe so dange∣rously, as thou doest. We see that, notwith∣standing Gods mercie, yea, notwithstanding the death and passion of Christ our savior, for saving of the whole world: yet so many infi∣nite millions to be damned daily, by the justice of God: so many infidels, heathens, Iews, and Turks, that remain in the darknes of their own ignorance: & among Christians, so many that hold not their profession truly, or other∣wise are il livers therin, as that Christ truly said,* 1.722 that few were they that should be saved: albeit his death was paid for al; if they made not themselves unwoorthy therof. And before the comming of our savior much more we see, that al the world went a-wry to damnation for many thousand yeers togither; excepting a few Iews, which were the people of God. And yet among them also, the greater part (it see∣meth) were not saved; as may be conjectured by the speeches of the prophets from time to time; and specially by the saiengs of Christ to the Pharisies, and other rulers therof. Now then, if God for the satisfieng of his justice, could let so many millions perish through their own sins, as he doth also now daily permit,

without any prejudice or impechment to his mercie: why, may not he also damn thee, for thy sins, notwithstanding his mercie, seeing thou dost not only commit them without fear, but also dost confidently persist in the same?

16 But heer som man may say; If this be so,* 1.723 that God is so severe in punishment of everie sin: and that he damneth so manie thousands for one that he saveth: how is it tru; that The mercies of God are * 1.724 above al his other works (as the scripture saith) and that it passeth and exalteth it selfe above his iudgements?* 1.725 For if the number of the damned do exceed so much the number of [ B] those which are sa∣ved: it seemeth that the work of justice doth passe the work of mercie. To which I answer, that tou∣ching the smal num¦ber of those that are saved, and infi∣nite quantitie of such as are dam∣ned, we may in no wise dowt: for that beside al other pro∣phets, Christ our Savior hath made the matter certain, and out of question. We have to see therfore,* 1.726

how, notwithstanding al this, the mercie of God doth exceed his other works.

17 And first, his mercie may be said to ex∣ceed, for that al our salvation is of his mercie, and our damnation from our selves, as from the first and principal causes therof, according to the saieng of God,* 1.727 by the prophet; Perditio tua Israel: tantum modo in me auxilium tuum: Thy only perdition is from thy selfe (O Israel) and thy assi∣stance to do good, is only from me. So that, as we must acknowlege Gods grace & mercy for the author of every good thought, and act that we do, and consequently ascribe al our salvation unto him: so none of our evil acts (for which we are damned) do proceed from him; but on∣ly from our selves, and so he is no cause at al of our damnation: and in this doth his mercie exceed his justice.

* 1.72818 Secondly, his mercie doth exceed, in that he desireth al men to be saved,* 1.729 as Saint Paul teacheth, and himselfe protesteth, when he saith;* 1.730 I wil not the death of a sinner, but rather that he turn from his wickednes and live. And again, by the prophet Ieremie, he complaineth gree∣vously that men wil not accept of his mercie offered;* 1.731 Turn from your wicked wais (saith he) why wil ye die, you house of Israel? By which ap∣peereth, that he offereth his mercie most wil∣lingly & freely to al, but useth his justice only upon necessitie (as it were) constrained therun∣to by our obstinate behavior. This Christ sig∣nifieth

more plainly, when he saith to Ierusa∣lem; O Ierusalem, Ierusalem,* 1.732 which killest the pro∣phets: and stonest them to death, that are sent unto thee: how often would I have gathered thy children togither, as the hen clocketh hir chickins underneath hir wings, but thou wouldest not? Behold thy house (for this cause) shal be made desart, and left without chil∣dren. Heer you see the mercie of God often of∣fered unto the Iews: but, for that they refused it, he was inforced (in a certain maner) to pro∣nounce this heavy sentence of destruction and desolation upon them: which he fulfilled with∣in fortie, or fiftie yeers after, by the hands of Vespasian, emperor of Rome,* 1.733 and Titus his son: who utterly discomfited the citie of Ierusalem, and whole nation of Iews, whom we see dispersed over the world at this day; in bondage, both of bodie and soul. Which work of Gods justice though it be most terrible: yet was his mercie greater to them, as appeereth by Christ words, if they had not rejected the [ B] Son.

19 Thirdly, his mercie exceedeth his* 1.734 justice, even towards the damned themselves: in that he used many means to save them in this life, by calling upon them, and assisting them with his grace to do good: by mooving them in∣wardly with infinite good inspirations: by al∣luring them outwardly, with exhortations, promisses, examples of other; as also by sik∣nes, adversities, and other gentle corrections:

by giving them space to repent, with occasions, opportunities, and excitations unto the same: by threatening them eternal death, if they re∣pent not. Al which things being effects of mercie, and goodnes towards them: they must needs confesse amidst their greatest furie, and torments, that his judgements are tru, and justified in themselves, and no wais to be com∣pared with the greatnes of his mercies.

20 By this then we see that to be tru, which the prophet saith;* 1.735 Misericordiam & veritatem diligit Dominus: God loveth mercie and truth. And again;* 1.736 Mercie and truth have met togither: iustice and peace have kissed themselves. We see the rea∣son why the same prophet protesteth of him∣selfe;* 1.737 I wil sing unto thee mercie and iudgement (O Lord) not mercie alone, nor judgement alone; but mercie and judgement togither: that is, I wil not so presume of thy mercie, as I wil not fear thy judgement: nor wil I so fear thy judge∣ment, as I wil ever dispair of thy mercie. The fear of Gods judgement is alwais to be joined with our confidence in Gods mercie: yea in ve∣rie saints themselves, as David saith. But what fear? That fear truly, which the scripture de∣scribeth,* 1.738 when it saith; The fear of the Lord ex∣pelleth sin; the fear of God, hateth al evil; he that feareth God, neglecteth nothing; he that feareth God, wil turn and looke into his own hart; he that feareth God, wil do good works. They which fear God, wil not be incredulous

to that which he saith: but wil keep his wais, and seek out the things that are pleasant unto him: they wil prepare their harts, and sancti∣fie their souls in his sight.

21 This is the description of tru fear of God,* 1.739 set down by the scripture. This is the descrip∣tion of that fear, which is so much commen∣ded and commanded in every part and parcel of Gods word: of that fear (I say) which is called; Fons vitae; radix prudentiae; corona;* 1.740 & ple∣nitudo sapientiae; gloria & gloriatio; beatum donum: that is; The fountain of life; the roote of prudence;* 1.741 the crown and fulnes of wisdome; the glorie and glo∣riation of a Christian man; a happie gift. Of him that hath this fear, the scripture saith;* 1.742 Happy is the man which feareth the Lord, for he wil place his mind upon his commandements. And again; The man that feareth God shal be happy at the last end,* 1.743 and shal be blessed at the day of his death. Finally, of such as have this fear, the scripture saith, that God is their foundation: God hath pre∣pared great multitude of sweetnes for them: God hath purchased them an inheritance:* 1.744 God is as merciful to them, as the father is merciful unto his children. And (to conclude) Voluntatem timentium se faciet: God wil do the wil of those that fear him with this fear.

22 This holy fear had good Iob, when he said to God; I feared al my works.* 1.745 And he yeeldeth the reason therof; For I know that thou sparest not him that offendeth thee. This fear lacked the

other of whom the prophet saith; The sinner hath exaspered God, by saieng, that God wil not take account of his dooings,* 1.746 in the multi∣tude of wrath. Thy judgements (O Lord) are remooved from his sight. And again, Wher∣fore hath the man stirred up God against him∣self, by saieng; God wil not take account of my dooings? It is a great wickednes (no dowt) & a great exasperation of God against us, to take the one halfe of Gods nature from him, which is; to make him merciful without justice: & to live so, as though God would not take account of our life: wheras he hath protested most ear∣nestly the contrarie, saieng, that he is an hard and a sore man, which wil not be content to receive his own again,* 1.747 but also wil have usurie: that he wil have a rekoning of al his goods lent us:* 1.748 that he wil have fruit for al his labors bestowed upon us: and finally, that he wil have account for every word that we have spoken.* 1.749

* 1.75023 Christ in the three score and eight psalm, which in sundry places of the Gospel he inter∣preteth to be written of himselfe, among other dreadful curses, which he setteth down, against the reprobate, he hath these; Let their eies be dazeled in such sort, as they may not see: powre out thy wrath (my father) upon them: let the furie of thy vengeance take hand fast on them: ad iniquitie upon their iniquitie: and let him not enter into thy righte∣ousnes: let them be blotted out of the book of life: and

let them not be inrolled togither with the iust. Heer (lo) we see, that the greatest curse, which God can lay upon us, next before our blotting out of the booke of life, it is to suffer us to be so blinded, as to ad iniquitie upon iniquitie,* 1.751 and not to enter into consideration of his justice. For which cause also, this cōfident kind of sin∣ning upon hope of Gods mercie, is accounted by divines, for the first [ B] of the * 1.752 six greevous sins against the holie Ghost, which our Sa∣vior in the gospel, sig∣nifieth to be so hardly pardoned unto men by his father: and the reason why they cal this a sin against the holie Ghost, is,* 1.753 for that it rejecteth wil∣fully one of the prin∣cipal means left by the holie Ghost, to retire us from sin, which is the fear and respect of Gods ju∣stice upon sinners.

24 Wherfore, to conclude this matter of presumption: me think, we may use the same kind of argument touching the fear of Gods justice,* 1.754 as Saint Paul useth to the Romans of the fear of Gods ministers, which are tempo∣ral princes: wouldest thou nor fear the power of a temporal prince, saith he? Do wel then: and thou shalt not only not fear, but also re∣ceive laud and praise therfore. But if thou do evil, then fear. For he beareth not the sword without a cause. In like sort may we say to those good felows, which make God so merci∣ful, as no man ought to fear his justice. Would ye not fear (my brethren) the justice of God in punishment? Live vertuously then: and you shal be as void of fear, as lions are, saith the wise man;* 1.755 For that perfect charitie expelleth fear. But if you live wickedly: then have you cause to fear: For God called not himselfe a just judge for nothing.* 1.756

25 If the matter had been so secure, as many men by flatterie do persuade themselves it is: Saint Peter would never have said unto Chri∣stians now baptised;* 1.757 Walk you in fear, during the time of this your earthly habitation. Nor S. Paul to the same men;* 1.758 Woork your own salvation in fear and trembling.* 1.759 But heer some men wil ask, how then doth the same apostle in another place say;* 1.760 That God hath not given us the spirit of fear, but of vertu, love, and sobrietie? To which I answer; That our spirit is not a spirit of servile fear:

that is, to live in fear, only for dread of punish∣ment, without love:* 1.761 but a spirit of love joined with fear of children, wherby they fear to of∣fend their father, not only in respect of his pu∣nishment, but principally for his goodnes to∣wards them, & benefits bestowed upon them. This Saint Paul declareth plainly to the Ro∣mans, putting the difference between servile fear, and the fear of children;* 1.762 You have not re∣ceived again the spirit of servitude (saith he) in fear, but the spirit of adoption of children, wherby we cry to God, Abba father. He saith heer to the Romans: you have not received again the spirit of servi∣tude in fear,* 1.763 for that their former spirit (being gentils) was only in servile fear: for that they honored and adored their idols, not for any love they bare unto them, being so infinite as they were, and such notable lewdnes reported of them (I mean of Iupiter, Mars, Venus, and the like) but only for fear of hurt from them, if they did not serve and adore the same.

26 Saint Peter also in one sentence expoun∣deth al this matter. For having said; Timorem eorum ne timueritis: Fear not their fear.* 1.764 * 1.765 Mea∣ning of the servile fear of wicked men: he ad∣deth [ B] presently; Dominum autem Christum sancti∣ficate in cordibus vestris & cum modestia, & timo∣re, conscientiam habentes bonam. That is; Do you sanctifie the Lord Iesus Christ in your harts: having a

good conscience with modestie and fear. So that the spirit of servile fear, which is grounded only upon respect of punishment, is forbidden us: but the loving fear of children is commanded. And yet also about this, are there two things to be noted.

27 The first, that albeit the spirit of servile fear be forbidden us (especially when we are now entred into the service of God) yet is it most profitable for sinners,* 1.766 and such as yet but begin to serve God: for that it mooveth them [ B] to repentance, and to looke about them: for which cause * 1.767 it is called by the wise man;* 1.768 The beginning of wisdome. And therfore both Ionas to the Ni∣nivites;* 1.769 and S. Iohn Baptist to the Iews;* 1.770 and al the prophets to sinners, have used to stir up this fear, by threatening the dan∣gers & punishments, which were immi∣nent to them, if they repented not. But yet afterward, when men are converted to God, and do go forward

in his service: they change every day this ser∣vile fear into love, until they arrive at last unto that state, wherof Saint Iohn saith;* 1.771 That perfect love, or charitie expelleth fear.* 1.772 Wherupon S. Au∣sten saith, that Fear is the servant sent before to prepare place in our harts, for his mistresse, which is charitie: who being once entered in, and perfectly placed: fear goeth out again, and giveth place unto the same. But where this fear never entereth at al, there is it impossible for charitie ever to come and dwel, saith this holie father.

28 The second thing to be noted is, that al∣beit this fear of punishment be not in very perfect men, or at lestwise, is lesse in them, than in others, as Saint Iohn teacheth: yet being joined with * 1.773 love and reverence (as it ought to [ B] be) it is most profitable, and necessarie for al common Christians, whose life is not so per∣fect, nor charitie so great, as that perfection, wherof Saint Iohn speaketh. This appeereth by that, that Christ persuaded also this fear, even unto his apostles, saieng; Fear you him;* 1.774 which after he hath slain the bodie, hath power also to send both bodie and soul unto hel fire:* 1.775 this I say unto you, fear him. The same doth Saint Paul to the Corinthians, who were good Christians, laieng down first the justice of God, and therupon persuading them to fear;* 1.776 Al we (saith he) must be presented before the tribunal seat of Christ, to re∣ceive ech man his proper deserts, according as he

hath done, good or evil in this life. And for that we know this: we do persuade the fear of the Lord unto men. Nay (that which is more) Saint Paul testi∣fieth, that notwithstanding al his favors recei∣ved from God: he retained yet himselfe this fear of Gods justice, as appeereth by those words of his; I do chastise my body, and do bring it into servitude,* 1.777 least it should come to passe, that when I have preached to other, I become a reprobate my selfe.

* 1.77829 Now (my frind) if Saint Paul stood in aw of the justice of God notwithstanding his apo∣stleship:* 1.779 and that he was guiltie to himselfe of no one sin or offence, as (in one case) he pro∣testeth: what oughtest thou to be, whose con∣science remaineth guiltie of so many misdeeds, and wickednes.* 1.780 This know you (saith Saint Paul) that no fornicator, unclean person, covetous man, or the like, can have inheritance in the kingdome of Christ. And immediately after, as though this had not been sufficient, he addeth, for preven∣ting the folly of sinners, which flatter them∣selves; Let no man deceive you, with vain words, for the wrath of God commeth for these things, upon the children of unbeleefe. Be not you therfore partakers of them. As if he should say: those that flatter you and say; Tush, God is merciful, and wil pardon easily al these and like sins: these men deceive you (saith Saint Paul) for that the wrath and vengeance of God lighteth upon the children of unbeleefe, for these matters:

that is, upon those which wil not beleeve Gods justice, nor his threats against sin: but presu∣ming of his mercie do persevere in the same, until upon the sudden Gods wrath do rush upon them: and then it is too late to amend. Wherfore (saith he) if you be wise: be not par∣takers of their folly: but amend your lives presently, while you have time. And this ad∣monition of Saint Paul, shal be sufficient to end this chapter: against al those that refuse, or defer their resolu∣tion of amendement, vpon vain hope of Gods par∣don or tollera∣tion.

CHAP. V. Of the fift impediment: which is, delay of reso∣lution from time to time, upon hope to do it better, or with more ease afterward.

THE reasons hitherto al∣ledged, might seeme (I think) sufficient to a rea∣sonable man, for proo∣ving the necessitie of this resolution, we talk of: & for remooving the im∣pediments that let the same.* 1.781 But yet, for that (as the wise man saith) he which is minded to break with his frind, seeketh occasions how to do it with some co∣lour and shew. There be many in the world, who having no other excuse of their breaking and holding off from God, do seek to cover it with this pretence, that they mean, by his grace, to amend al in time: and this time is driven off from day to day, until God, in whose hands only the moments of time are, do shut them out of al time, & do send them to pains eternal without time, for that they abused the singular benefit of time in this world.

2 This is one of the greatest and most dan∣gerous deceits, and yet the most ordinarie and universal, that the enimie of mankind doth use

towards the children of Adam: and I dare say boldly, that mo do perish by this deceit, than by al his other guiles and subtilties besides.* 1.782 He wel knoweth the force of this snare above al others, & therfore urgeth it so much unto eve∣ry man. He considereth, better than we do, the importance of delay, in a matter so weightie, as is our conversion, & salvation: he is not igno∣rant how one sin draweth on another; how he that is not fit to day, wil be lesse fit to morrow; how custom groweth into nature; how old dis∣eases are hardly cured; how God withdraweth his grace; how his justice is readie to punish everie sin; how by delay we exasperate the same, and heap vengeance on our own heads, as Saint Paul saith.* 1.783 He is privie to the uncer∣taintie and perils of our life: to the dangerous chances we passe through: to the impediments that wil come daily more and more, to let our conversion. Al this he knoweth, and wel con∣sidereth, and for that cause persuadeth so ma∣nie to delay as he doth. For being not able any longer to blind the understanding of manie Christians, but that they must needs see cleer∣ly, the necessitie, and utilitie of this resolution; and that al the impediments in the world are but trifles, and meer deceits, which keepe bak from the same: he runneth to this only refuge, that is, to persuade men, that they defer a little, and that in time to come they shal have better occasion and opportunitie to do it, than pre∣sently

they have.

* 1.7843 This Saint Austen prooved in his conver∣sion, as himselfe writeth. For that after he was persuaded, that no salvation could be unto him, but by change & amendement of his life: yet the enimie held him, for a time, in delay, saieng unto him; Yet a little stay: yet defer for a time: therby (as he saith) to bind him more fast in the custome of sin, until, by the omnipo∣tent power of Gods grace, and his own most earnest endevor, he brake violently from him, crieng to God; Why shal I longer say to-mor∣row, to-morrow? Why shal I not do it even at this instant? And so he did, even in his verie youth, living afterward a most holie and severe Christian life.

* 1.7854 But if we wil discover yet further, the greatnes and peril of this deceit: let us consi∣der the causes that may let our resolution and conversion at this present: and we shal see them al increased, and strengthened by delay: and consequently the matter made more hard and difficult, for the time to come, than now it is. [ 1] For first (as I have said) the continuance of sin bringeth custome: which once having gotten prescription upon us, is so hard to remoove, as by experience we proove daily in al habits that have taken roote within us. Who can remoove (for examples sake) without great difficultie, a long custome of droonkennes? Of swearing? Or of any other evil habit, once setled upon

us? Secondly, the longer we persist in our sin∣ful [ 2] life, the more God plucketh his grace and assistance from us: which is the only mean that maketh the way of vertu easie unto men. Thirdly, the power and kingdome of the divel [ 3] is more established and confirmed in us by continuance: and so, the more harder to be remooved. Fourthly, the good inclination of [ 4] our wil is more and more weakened, and daun∣ted by frequentation of sin, though not extin∣guished. Fiftly, the faculties of our mind, are [ 5] more corrupted: as the understanding is more darkened; the wil more perverted; the appe∣tite more disordered. Sixtly and lastly, our in∣ferior [ 6] parts and passions are more stirred up, and strengthened against the rule of reason, and harder to be repressed, by continuance of time, than they were before.

5 Wel then, put al this togither (my frind) and consider indifferently within thy self, whe∣ther it be more likely, that thou shalt rather make this resolution heerafter, than now. Heerafter (I say) when, by longer custome of sin, the habit shal be more fastened in thee: the divel more in possession upon thee: Gods help further off from thee: thy mind more infec∣ted: thy judgment more weakened: thy good desires extinguished: thy passions confirmed: thy bodie corrupted: thy strength diminished: and al thy whole Common-wealth more per∣verted.

* 1.7866 We see by experience, that a ship which leaketh, is more easily empited at the begin∣ning, than afterward. We see, that a ruinous pallace, the longer it is let run, the more charge and labor it wil require in the repairing. We see, that if a man drive in a nail with a hammer, the mo blowes he giveth to it, the more hard it is to pluk it out again. How then thinkest thou to commit sin upon sin, and by perseve∣rance therin, to find the redresse more easie hereafter,* 1.787 than now? That were much like as if a good fellow, that having made to himselfe a great burden to carry, should assay it on his bak; and for that, it sat uneasie, and pressed him much, should cast it down again, and put a great deal more unto it, and then begin to lift it again: but when he felt it more heavie than before, he should fal into a great rage, and ad twise as much more to it, therby to make it lighter. For so do the children of the world: who finding it somwhat unpleasant to resist one or two vices in the beginning, do defer their conversion, and do ad twentie, or fortie mo unto them, thinking to find the matter more easie afterward.

7 Saint Austen expounding the miracle of our savior,* 1.788 in raising Lazarus from death to life, which had been dead now four dais, as the evangelist saith:* 1.789 examineth the cause why Christ wept, and cried, and troubled himselfe in spirit before the doing of his act, wheras

he raised others with greater facilitie: and out of it, giveth this lesson to us: that as Lazarus was dead four dais, and also buried, so are there four degrees of a sinner: the first, in vo∣luntary delectation of sin; the second, in con∣sent; the third, in fulfilling it by work; the fourth, in continuance or custome therof: wherin, whosoever is once buried (saith this holie father) he is hardly raised to life again, without a great miracle of God, and many tears of his own part.

8 The reason heerof is, that which the wise man saith; Languor prolixior gravat medicum:* 1.790 An old siknes doth trouble the physition: Brevem au∣tem languorem praecidit medicus. But the physition cutteth off quikly a new or fresh disease, which hath indured but a litle time. The very bones of an old wic∣ked man shal be replenished with the vices of his youth (saith Iob) and they shal sleep with him in the dust, when he goeth to the grave.* 1.791 We read that Moises in part of punishment to the people,* 1.792 that had sinned in adoring the golden calfe, broke the same in peeces, & made them drink it. So, the vices, wherin we delited during our youth, are so dispersed, by custom in our bodies & bones: that when old age doth come on, we can not rid them at our pleasure with∣out great difficultie and pain. What folly then is it, to defer our amendement unto our old age, when we shal have more impediments and difficulties, by a great deal, then we have now?

9 If it seem hard to thee to amend thy life now: painfully to be occupied in thy calling, and withal (for thy better help) to fast, to pray, and to take upon thee other exercises, which the word of God prescribeth to sinners to their conversion: how wilt thou do it in thine old age? When thy bodie shal have more need of cherishing, than of painful exercise? If thou find it unpleasant to resist thy sins now, and to root them out, after the continuance of two, three, or four yeers: what wil it be after twentie yeers more adjoined unto them? How mad a man wouldest thou esteem him,* 1.793 that traveling on the way, and having great choise of lustie strong horses, should let them al go emptie, and lay al his carriage upon some one poore and lean beast, that could scarse beare it selfe, or much lesse stand under so many bags cast up on it? And surely no lesse unreasonable is that man, who passing over idlely the lusty dais and times of his life, reserveth al the la∣bor and travel unto feeble old age.

* 1.79410 But to let passe the folly of this deceit, tel me (good Christian) what ingratitude and un∣righteousnes is this towards God, having re∣ceived so many benefits from him alreadie, and expecting so great a pay, as the kingdome of heaven is after: to appoint out notwith∣standing, the least and last, and woorst part of thy life unto his service: and that wherof thou art most uncertain, whether it shal ever be, or

never; or whether God wil accept it, when it commeth? He is accursed by the prophet, which having whole and sound cattel,* 1.795 doth offer unto God the lame, or halting part ther∣of. How much more shalt thou be accursed, that having so many dais of youth, strength, and vigor, dost appoint unto Gods service, on∣ly thy limping old age?* 1.796 In the law it was for∣bidden; under a most severe threat, for any man to have two measures in his house for his neighbor: one greater, to his frind, and ano∣ther lesser, for other men. And yet thou art not ashamed, to use two measures of thy life, most unequal, in prejudice of thy Lord and God: wherby thou alottest to him, a little, short, maimed, and uncertain time: and unto his enimie the greatest, the fairest, the surest part therof.

11 O deer brother, what reason is there, why God should thus be used at thy hands? What law, justice, or equitie is there, that after thou hast served the world, flesh, and devil, al thy youth, and best dais: in the end to come, and clap thy old bones, defiled and worn out with sin, in the dish of God? His enimies to have the best, and he the leavings? His enimies the wine, and he the lees and dregs? Dost thou not remember, that he wil have the fat and best part offered to him? Dost thou not think of the punishment of those,* 1.797 which offered the woorst part of their substance to God? Follow

the counsel then of the holie Ghost, if thou be wise, which warneth thee in these words; Be mindful of thy creator in the dais of thy youth,* 1.798 before the time of affliction come on, and before those yeers draw neer, of which thou shalt say, they please me not.

12 How many hast thou seen cut off in the midst of their dais, whiles they purposed in time to come, to change their life? How many have come to old age it selfe, and yet then have felt lesse wil of amendement, than before? How many have driven off even unto the very hour of death, and then lest of al have remembred their own state? But have died, as dum and senseles beasts, according to the saieng of Saint Gregorie;* 1.799 The sinner hath also this affliction laid upon him, that when he cōmeth to die, he forgetteth himselfe, which in his life time did forget God? O how many examples are there seen heerof daily? How many worldly men, that have lived in sensualitie: how many great sinners, that have passed their life in wicked∣nes, do end and die, as if they went into some place insensible, where no account, no reko∣ning should be demanded: they take such care in their testaments for flesh and blood, and commodities of this world, as if they should live stil, or should have their part of these vani∣ties, when they are gone. In truth, to speak as the matter is, they die as if there were no im∣mortalitie of the soul: and that, in very deed, is their inward persuasion.

13 But suppose now, that al this were not so,* 1.800 and that a man might as easily, commodious∣lie, yea, and as surely also, convert himselfe in old age, as in youth, and that the matter were also acceptable inough to God: yet tel me, what great time is their lost in this delay? What great treasure of godlines is there omit∣ted, which might have been gotten by labor in Gods service?* 1.801 If whiles the captain and other soldiers did enter a rich citie, to take the spoil, one soldier should say, I wil stay and come in the next day after, when al the spoil is gone: would not you think him both a coward, and also most unwise? So it is, that Christ our savi∣or, and al his good soldiers, tooke the spoil of this life; inriched themselves with their labors in time; caried the same with them as bils of exchange, to the bank of heaven; and there received pay of eternal glorie. And is it not great folly and perversenes in us to passe over this life in so fruitles affairs? Now is the time of fight for the obteining of our crown: now is the day of spoil to seise on our bootie: now is the market, to bie the kingdome of heaven: now is the time of running to get the game and price: now is the day of sowing, to pro∣vide us corn for the harvest that commeth on. If you omit this time, there is no more crown; no more booty; no more kingdome; no more price; no more harvest to be looked for. For as the scripture assureth us;* 1.802 He that for sloth wil

not sow in the winter, shal beg in the summer, and no man shal give unto him.

14 But if this consideration of gain cannot moove thee (gentle reader) as in deed it ought to do, being of such importance as it is, and ir∣revocable when it is once past:* 1.803 yet weigh with thy selfe, what obligation and charge thou drawest on thee, by everie day which thou de∣ferrest thy conversion, and livest in sin. Thou makestech day knots, which thou must once undo again: thou heapest that togither, which thou must once disperse again: thou eatest and drinkest that hourly, which thou must once vo∣mit up again: I mean, if the best fal out unto thee, that is, if thou do repent in time, and God do accept therof (for otherwise wo be unto thee,* 1.804 for that thou hoordest (as S. Paul saith) wrath and vengeance on thine own head) but supposing that thou receive grace heerafter to repent, which refusest it now: yet (I say) thou hast to weepe, for that thou laughest at now: thou hast to be hartily sorie, for that wherin thou delitest now: thou hast to curse the day, wherin thou ever gavest consent to sin, or els thy repentance wil do thee no good. This thou knowest now, and this thou beleevest now, or els thou art no Christian. How then art thou so mad, as to offend God now, both willingly, & deliberately, of whom thou knowest that thou must once ask pardon with tears. If thou think he wil pardon thee, what ingratitude is it to

offend so good a Lord? If thou think he wil not pardon thee, what folly can be more, than to offend a prince without hope of pardon?

15 Make thine account now as thou wilt: if thou never do repent and change thy life; then everie sin thou committest, and every day that thou livest therin, is increase of wrath and vengeance upon thee in hel,* 1.805 as Saint Paul pro∣veth. If thou do, by Gods mercie, heerafter re∣pent and turn (for this is not in thy hands) then must thou one day lament, and bewail, and be hartily sorrie for this delay, which now thou makest. So that, by how much the more thou prolongest, and increasest thy sin: so much greater wil be thy pain and sorrow in thine a∣mendement.* 1.806 Alto vulneri diligens & longa adhi∣benda est medicina (saith Saint Cyprian;) A dili∣gent and long medicin is to be used to a deepe sore. Our bodie that hath lived in many de∣lites, must be afflicted (saith Saint Ierom:* 1.807) our laughing must be recompensed with long wee∣ping. Finally,* 1.808 Saint Ambrose agreeing therun∣to, saith; Grandi plagae alta & prolixa opus est medi∣cina: Vnto a great wound, a deepe and long medicin is needful.

15 Mark heer (deer brother) that the labor of thine amendement must be very great; and that it cannot be avoided. What madnes is it then for thee, now to inlarge the wound, kno∣wing that the medicin must afterwards be so painful? What crueltie can be more against

thy selfe, than to drive in thorns into thine own flesh, which thou must after pul out again with so many tears? Wouldest thou drink that cup of poisoned liquor, for a little pleasure in the tast, which would cast thee soone after into a burning fever; torment thy bowels within thee; and either dispatch thy life, or put thee in great jeoperdie?

16 But heer I know thy refuge wil be, as it is to al them, wherof the prophet saith; Men∣tita est iniquitas sibi:* 1.809 Iniquitie hath flattered and lied unto hir selfe: thy refuge (I say) wil be to al∣ledge the example of the good theefe,* 1.810 saved even at the last hour upon the crosse, and car∣ried to paradise that same day with Christ, without any further toil of amendement. This example is greatly noted and urged by al those which defer their conversion, as surely it is, and ought to be of great comfort to every man, which findeth himselfe now at the last cast, & therfore commonly tempted by the enimie to despair of Gods mercie, which in no case he ought to do. For the same God which sa∣ved that great sinner at that last hour, can also (and wil) save al them that hartily turn unto him, even at the last hour. But (alas) many men do flatter and deceive themselves, with misunderstanding, or rather misusing of this example.

17 For we must understand (as Saint Austen wel noteth) that this was but one particular

act of Christ, which maketh no general rule: even as we see, that a temporal prince pardo∣neth somtime a malefactor, when he is come to the very place of execution: yet were it not for every malefactor to trust therupon. For that, this is but an extraordinarie act of the prince his favor, and neither shewed nor promised to [ B] al men. Besides this, this act was a special mi∣racle reserved for the manifestation of Christ his power, and glorie at that hour upon the crosse. Again, this act was upon a most rare confession, made by the theefe in that instant, when al the world forsooke Christ, and * 1.811 the apostles themselves, either dowted, or lost their faith of his Godhead. Beside al this, the con∣fession of this theefe was at such a time, as he could neither be baptised, nor have further time of amendement. And we hold, that at a mans first conversion there is required no∣thing else, but to beleeve, and to be baptised. But it shal not be amisse to put to Saint Au∣stens very words upon this matter. For thus he writeth.

18 It is a remediles peril,* 1.812 when a man giveth himself over so much to vices, as he forgetteth that he must give account therof to God: and the reason why I am of this opinion is, for that it is a great punishment of sin, to have lost the fear & memorie of the judgment to come, &c. But (deerly beloved) left the new felicitie of the beleeving theefe on the crosse, do make any of

you too secure, and remisse: least peradventure some of you say in his hart, my guiltie consci∣ence shal not trouble nor torment me: my naughtie life shal not make me very sad; for that I see even in a moment al sin forgivē unto the theefe: we must consider first in that theefe not only the shortnes of his beleefe, and con∣fession, but his devotion, and the occasion of [ B] that time, even when the perfection of the just did * 1.813 stagger. Secondlie, shew me the faith of that theefe in thy selfe, and then promise to thy self his felicitie. The devil doth put into thy head this securitie, to the end he may bring thee to perdition. And it is unpossible to num∣ber al them, which have perished by the shadow of this deceitful hope. He deceiveth himselfe, & maketh but a jest of his own damnation, which thinketh that Gods mercie at the last day shal help, or releeve him. It is hateful before God, when a man upon confidence of repentance in his old age, doth sin the more freely. The hap∣pie theefe wherof we have spoken, happie (I say) not for that he laid snares in the way, but for that he tooke hold of the way it selfe in Christ, laieng hands on the pray of life: and after a strange maner, making a bootie of his own death: he (I say) neither did defer the time of his salvation wittingly, neither did he deceitfully put the remedie of his state in the last moment of his life: neither did he despe∣rately reserve the hope of his redemption unto

the hour of his death: neither had he any kno∣lege either of religion, or of Christ before that time. For if he had, it may be, he would not have been the last among the apostles in num∣ber, which was made the former in kingdom.

19 By these words of Saint Austen we are ad∣monished (as you see) that this particular fact of Christ maketh no general rule of remission to al men: not for that Christ is not alwais ready to receive the penitent as he promiseth: but, for that every man hath not the time or grace to repent, as he should, at that hour, ac∣cording as hath been declared before. The ge∣neral way that God proposeth to al,* 1.814 is that which Saint Paul saith;* 1.815 Finis secundum opera ipso∣rum: The end of evil men is according to their works. Look how they live, & so they dy. To that effect saith the prophet; Once God spake, and I heard these two things from his mouth:* 1.816 power belongeth to God; and mercie unto thee (O Lord) for that thou wilt render to every man according to his works. The wise man maketh this plain, saieng; The way of sinners is paved with stones, and their end is hel,* 1.817 darknes, and punishments. Finally, Saint Paul ma∣keth this general and peremptory conclusion; Be not deceived: God is not mocked,* 1.818 looke what a man soweth, and that shal he reape. He that soweth in flesh, shal reap corruption: he that soweth in spirit, shal reap life everlasting. In which words, he doth not only lay down unto us the general rule wherto we must trust: but also saith further, that to

persuade our selves the contrarie therof, were to mok and abuse God, which hath laied down this law unto us.

* 1.81920 Notwithstanding (as I have said) this bar∣reth not the mercie of God from using a priui∣lege to some at the very last cast. But yet mise∣rable is that man, which placeth the ankor of his eternal wealth or wo, upon so ticklesome a point as this is. I cal it ticklesome, for that, al divines, which have written of this matter, do speak very dowtfully of the conversion of a man at the last end. And although they do not absolutely condemn it in al, but do leave it as uncertain unto Gods secret judgement: yet do they incline to the negative part: and do al∣ledge four reasons, for which, that conversion is to be dowted, as insufficient for a mans sal∣vation.

* 1.82021 The first reason is, for that the extreme fear, and pains of death, being (as the philoso∣pher saith) the most terrible, of al terrible things, do not permit a man, so to gather his spirits and senses, at that time, as is required for the treating of so weightie a matter with God, as is our conversion, and salvation. And if we see often, that a very good man cannot fix his mind earnestly upon heavenly cogitations, at such time as he is troubled with the passions of cholik, or other sharp diseases: how much lesse in the anguishes of death can a worldly man do the same, being unacquainted with

that exercise; and loden with the guilt of many, and great sins; and cloied with the love both of his bodie, and things belonging therunto?

22 The second reason is,* 1.821 for that the conver∣sion, which a man maketh at the last day, is not (for the most part) voluntarie, but upon neces∣sitie, and for fear: such as was the repentance of Simei, who having greevously offended king David, in time of his affliction: afterward when he saw him in prosperitie again,* 1.822 & himselfe in danger of punishment: he came and fel down before him,* 1.823 and asked him forgivenes with tears. But yet David wel perceived the mat∣ter how it stood: and therfore though he spa∣red him for that day, wherin he would not trouble the mirth with execution of justice, yet after he gave order that he should be used according to his deserts.* 1.824

23 The third reason is,* 1.825 for that the custome of sin, which hath continued al the life long, is seldome remooved upon the instant, being grown into nature it selfe, as it were, for which cause God saith to evil men, by the prophet Ieremie; If an Ethiopian can change his blak skin,* 1.826 or a leopard his spots, that are on his bak: then can you also do wel, having learned al dais of your life to do evil.

24 The fourth cause,* 1.827 for that the acts of ver∣tu themselves cannot be of so great valu with God, in that instant, as if they had been done

in time of health before. For what great mat∣ter is it (for example sake) to pardon thine eni∣mies at that time, when thou canst hurt them no more? To give thy goods away, when thou canst use them no more? To abandon thy con∣cubine, when thou canst keepe hir no longer? To leave off to sin, when sin must leave thee? Al these things are good and holie, and to be done by him, which is in that last state: but yet, they are of no such valu, as otherwise they would be, by reason of this circumstance of time, which I have shewed. B. * A fift rea∣son might be taken of experience: for that we see oft times, that such as repent after that ma∣ner, if they recover again, they are afterward as bad as they were before, and somtimes much woorse: which (without quaestion) was not tru repentance in them.

25 These are reasons why there is such dowt made of this last conversion: not for any want on Gods part, but on theirs, which are to do that great act. Mark wel (saith one again) what I say: and (it may be) it shal be needful to ex∣pound my meaning more plainly, least any man mistake me. What say I then? That a man which repenteth not, but at the end shal be damned? I do not say so. What then? Do I say he shal be saved? No. What then do I say? I say, I know not: I say, I presume not; I pro∣mise not; I know not. Wilt thou deliver thy selfe foorth of this dowt? Wilt thou escape

this dangerous, and uncertain point? Repent then whiles thou art whole. For if thou repent while thou art in health, whensoever the last day shal come upon thee, thou art safe. And why art thou safe? For that thou didst repent in that time, wherin thou mightest have sin∣ned. But if thou wilt repent, then when thou canst sin no longer: thou leavest not sin, but sin leaveth thee.

26 And heer now would I have the careful Christian to consider (with me) but this one comparison that I wil make. If those which do shew a kind of repentance at the last day, do passe hence notwithstanding in such dange∣rous dowtfulnes: what shal we think of al those which lak either time, or ability, or wil, or grace to repent at al, at that hour? What shal we say of al those, which are cut off before? Which dy suddenly? Which are striken senseles, or fren∣tik, as we see manie are? What shal we say of those, which are abandoned by God, and left unto vice, even unto the last breath in their bodie? I have shewed before out of Saint Paul,* 1.828 that ordinarily sinners die according as they live. So it is as it were a privilege for a wicked man, to have his repentance to be begun, when he is to die. And then, if his repentance (when it doth come) be so dowtful, what a pittiful case are al others in? I mean the more part, which repent not at al: but die as they lived, and are forsaken of God in that extremitie,

according as he promiseth, when he saith; For that I have called you,* 1.829 and you have refused to come; for that I held out my hand, and none of you would vouchsafe to looke towards: I wil laugh also at your destruction, when anguish and calamitie commeth on you. You shal cal upon me, and I wil not hear: you shal rise betimes in the morning to see me, but you shal not find me.

27 When a worldling doth see that the brightnes of his honor, vainglorie, and world∣ly pomp is consumed: when the heat of con∣cupiscence, of carnal love, of delicate pleasures is quenched: when the beautiful summer day of this life is ended, and the boisterous winter night of death draweth on: then wil he turn unto God; then wil he repent; then wil he re∣solve himselfe, and make his conversion. When he can live no longer, he wil promise any pains: what hearing or studieng of the word of God you wil; what toil or labor in his vocation you wil; what praier you wil; what fasting you wil; what alms deeds you can desire; what austeri∣tie you can imagin, he wil promise it (I say) upon a condition that he might have life a∣gain: upon condition that the day might be prolonged unto him: though if God should grant him his request (as many times he doth) he would perform no one point therof: but be as careles, as he were before. When such shal crie, with sighs, and grones as pear∣sing as a sword, and yet shal not be heard,

what comfort then wil they hope for to find? For whither wil they turn themselves in this distresse? Vnto their worldly wealth, power, or riches? Alas, they are gone: and the scripture saith; Riches shal not profit in the day of revenge.* 1.830 Wil they turn unto their carnal frinds? But what comfort can they give, besides onlie wee∣ping, and comfortles moorning? Wil they ask help of the saints, to praie for them in this in∣stant? Then must they remember what is writ∣ten; The saints shal reioice in glorie,* 1.831 and exultation shal be in their mouthes, and two edged swords in their hands to take revenge upon nations, and increpations upon people: to bind kings in fetters, and noble men in manacles of iron: to execute upon them the prescript iudgement of God: and this is the glorie of al his saints. Their onlie refuge then must be unto God, who indeed is the only refuge of al: but yet in this case, the prophet saith heer; that He shal not hear them:* 1.832 but rather contemn and laugh at their miserie. Not that he is contrarie to his pro∣mise of receiving a sinner;* 1.833 At what time soever he repenteth, and turneth from his sin. But, for that this turning at the last day is not commonly tru repentance, and conversion, for the causes before rehearsed.

28 To conclude then this matter of delay, what wise men is there in the world, who rea∣ding this, wil not fear the deferring of his con∣version, though it were but for one day? Who doth know whether this shal be the last day, or

no, that ever God wil cal him in? God saith; I called, and you refused to come: I held out my hand, and you would not looke towards me: and therfore wil I forsake you in your extremitie.* 1.834 He doth not say, how manie times, or how long he did cal, and hold out his hand. God saith; I stand at the doore, and knok: but he saith not how often he doth that, or how manie knoks he giveth. Again, he said of wicked Iezabel, the feined prophetesse in the Apocalyps;* 1.835 I have given hir time to repent, and she would not, and therfore shal she perish: but he saith not, how long this time of repentance endureth. We read of woonderful examples heerin.* 1.836 Herod the father had a cal given him, and that a lowd one, when Iohn Baptist was sent unto him, and when his hart was so far touched, as he willingly heard him, and so fol∣lowed his counsel in manie things, as one E∣vangelist noteth:* 1.837 but yet, bicause he deferred the matter, and tooke not time, when it was of∣fered: he was cast off again, and his last doo∣ings made woorse than his former. Herod Te∣trak,* 1.838 the son had a cal also, when he felt that desire to see Christ,* 1.839 and some miracle done by him: but, for that he answered not unto the cal, it did him no good, but rather much hurt. What a great knok had Pilate given him at his hart,* 1.840 if he had been so gratious as to have ope∣ned the doore presently,* 1.841 when he was made to understand the innocencie of Christ: as ap∣peereth by washing his hands in testimonie

therof, and his wife also sent him an admoniti∣on about the same? No lesse knok had king Agrippa at his doore,* 1.842 when he cried out at the hearing of Saint Paul; O Paul,* 1.843 thou persuadest me a little to be a Christian. But bicause he deferred the matter, this motion passed away again.

29 Twise happie had Pharao been,* 1.844 if he had resolved himselfe presently, upon that motion that he felt, when he cried to Moises;* 1.845 I have sinned, and God is iust. But by delay he became woorse than ever he was before. Saint Luke re∣porteth how Felix the governor of Iewrie for the Romanes,* 1.846 conferred secretly oftentimes with Saint Paul, that was prisoner: and heard of him the faith in Christ: wherwith hee was greatly mooved, especially at on time, when Paul disputed of Gods justice, and the day of judgement, wherat Felix trembled: but yet he deferred this resolution, willing Paul to depart, and to come again another time: and so the matter by delation came to no effect. How many men do perish daily: some cut off by death; some left by God, and given over to a reprobate sense: which might have found grace, if they had not deferred their conversi∣on, from day to day, but had made their reso∣lution presently when they felt God to cal within their harts.* 1.847

30 God is most bountiful to knok and cal: but yet, he bindeth himselfe to no time or space, but commeth and goeth at his pleasure:

and they which take not their times when they are offered, are excuselesse before his ju∣stice, and do not know whether ever it shal be offered them again, or no: for that, this thing is only in the wil and knowlege of God alone, who taketh mercie where it pleaseth him best,* 1.848 and is bound to none. And when the prefixed time of calling is once past:* 1.849 wo be unto that partie; for a thousand worlds wil not purchase it again. Christ sheweth woonderfully the im∣portance of this matter: when entering into Ierusalem amidst al his mirth, and glorie of re∣ceiving, he could not chuse but weep upon that citie,* 1.850 crieng out with tears; O Ierusalem, if thou knewest also these things which appertain to thy peace, even in this thy day: but now these things are hidden from thee. As if he had said, if thou knewest (Ierusalem) as wel as I do, what mer∣cie is offered thee even this day, thou wouldest not do as thou doest: but wouldest presently accept therof: but now this secret judgement of my father is hidden from thee: and ther∣fore thou makest little account therof, until thy destruction shal come suddenly upon thee: as soone after it did.

31 By this now may be considered the great reason of the wise mans exhortation; For-slow not to turn to God:* 1.851 nor do not defer it from day to day: for his wrath wil come upon thee at the sudden: and in time of revenge it wil destroy thee. It may be seene also upon what great cause the Apostle

exhorteth the Hebrews so vehementlie;* 1.852 Dum cognominantur bodie: To accept of grace even whiles that very day endured: and not to let passe the occasion offered. Which every man applieng to himselfe, should follow, in obeing the motions of Gods spirit within him; and accepting of Gods vocation without delay: considering what a greevous sin it is to resist the holie Ghost.* 1.853 Every man ought (I say) when he feeleth a good motion in his hart, to think with himselfe: now God knocketh at my dore,* 1.854 if I open presently, he wil enter, and dwel with∣in me. But if I defer it until to morrow, I know not whether he wil knok again or no. Every man ought to remember stil that saieng of the prophet, touching Gods spirit;* 1.855 Hodie si vocem eius audieritis, nolite obdurare corda vestra: If you hear his voice calling on you to day, do not harden your harts, but presently yeeld unto him.

32 Alas (deer brother) what hope of gain hast thou by this perilous dilation which thou makest? Thine account is increased therby, as I have shewed; thy debt of amendement is made more greevous; thine enimie more strong; thy selfe more feeble; thy difficulties of conversion multiplied: what hast thou then to withhold thee one day frō resolution? the gaining of a li∣tle time in vanitie. But I have prooved to thee before, how this time is not gained but lost,* 1.856 be∣ing spent without fruit of godlines, which is indeed the only tru gain of time. If it seem

pleasant to thee for the present: yet remember what the prophet saith;* 1.857 Iuxta est dies perditionis, & adesse festinant tempora: The day of perdition is at hand, and the times of destruction make hast to come on. Which day being once come, I marvel what hope thou wilt conceive. Dost thou think to crie Peccavi?* 1.858 It shal be wel truly if thou canst do it: but yet thou knowest that Pharao did so, and gat nothing by it. Dost thou intend to make a good testament and to be liberal in alms deeds, at that time? This as the case may be, is very commendable: but yet thou must remember also, that the vir∣gins which filled their lamps,* 1.859 at the very in∣stant, were shut out, and utterly rejected by Christ. Dost thou think to weep and moorn, and to moove thy judge with tears at that in∣stant? First, this is not in thy hands to do at thy pleasures; and yet thou must consider al∣so, that Esau failed, though he sought it with tears,* 1.860 as the apostle wel noteth. Dost thou mean to have many good purposes, to make great promises, and vowes in that distresse? Cal to mind the case of Antiochus in his extremities:* 1.861 what promises of good deeds, what vowes of vertuous life made he to God, upon condition he might escape, and yet pre∣vailed he nothing therby. Al this is spoken, not to put them in despair, which are now in those last calamities: but to dissuade others from falling into the same: assuring thee (gen∣tle

reader) that the prophet said not without a cause; Seek unto God while he may be found:* 1.862 cal up∣on him while he is neer at hand. Now is the time acceptable, now is the day of salvation,* 1.863 saith Saint Paul. Now is God to be found, and neeer at hand to imbrace al them that truly turn unto him, and make firm resolution of vertuous life heerafter. If we defer this time: we have no warrant that he wil either cal us, or receive us heerafter: but rather many threats to the contrarie, as hath been shewed. Wherfore I wil end with this one sentence of S. Austen;* 1.864 that He is both a careles, and a most graceles man, which knowing al this wil venture not∣withstanding the eternitie of his salvation and damnation, up∣on the dowtful event of his final repen∣tance.

CHAP. VI. Of three other impediments that hinder men from resolution: which are, sloth, neg∣ligence, and hardnes of hart.

BEsides al impediments, which hitherto have bin named, there are yet di∣vers others to be found: if any man could examin the particular conscien∣ces of al such as do not resolve. But these three heer mentioned, and to be handeled in this chapter, are so publik and known: as I may not passe them over, without discovering the same; for that, manie times men are evil affected, and know not their own diseases: the only decla∣ration wherof (to such as are desirous of their own health) is sufficient to avoid the danger of the siknes.

* 1.8652 First then the impediment of sloth is a great and ordinarie let of resolution to manie men: but especially in idle and delicate peo∣ple, whose life hath been in al ease and rest, and therfore do persuade themselves that they can take no pains, nor abide any hardnes, though never so fain they would. Of which Saint Paul saith,* 1.866 that Nise people shal not inherit the kingdome

of heaven. These men wil confesse to be tru, as much & more than is said to before: and that they would also gladly put the same in execu∣tion, but that they cannot. Their bodies may not bear it: they can take no pains in their se∣veral callings: and in the general they cannot fast; they cannot watch; they cannot praie. They cannot leave their disports, recreations, and merry companions: they should die pre∣sently (as they say) with melancholy, if they did it: yet in their harts they desire (forsooth that they could do the same, which seeing they can∣not, no dowt (say they) God wil accept our good desires. But let them harken a little what the scripture saith heerof;* 1.867 Desires do kil the slothful man (saith Salomon) his hands wil not fal to any work: al the day long he coveteth and desireth: but he that is iust, wil do, and wil not cease.* 1.868 Take the slothful and unprofitable servant (saith Christ) and fling him into utter darknes, where shal be weeping and gnashing of teeth. And when he passed by the way and found a fig tree with leaves without fruit, he gave it presently an everlasting curse.* 1.869

3 Of this fountain of sloth do proceed ma∣ny effects that hinder the slothful from resolu∣tion.* 1.870 * 1.871 And the first is a certain heavines and sleepie drowsines, towards al goodnes, accor∣ding as the scripture saith;* 1.872 Pigredo mittit sopo∣rem: Sloth doth bring drowsines. For which cause S. Paul saith; Surge qui dormis: Arise thou that art a∣sleep. And Christ crieth out so often; Videte, vigi∣late:

Looke about you, and watch. You shal see many men in the world, with whom if you talk of a cow, or a calfe, or a fat ox, of a peece of ground, or the like; they can both hear and talk wil∣lingly and freshly: but if you reason with them of their salvation, and their inheritance in the kingdome of heaven; they answer not at al; but wil hear, as if they were in a dream. Of these men then saith the wise man; How long wilt thou sleep, O slothful fellow? When wilt thou rise out of thy dream?* 1.873 A little yet wilt thou sleep; a lit∣tle longer wilt thou slumber; a little wilt thou close thy hands togither and take rest: and so povertie shal hasten upon thee as a running post, and beggerie as an armed man shal take and possesse thee.

4 The second effect of sloth is fond fear, of pains,* 1.874 and labor, and casting of dowts where none be, according as the scripture saith; Pi∣grum deijcit timor:* 1.875 Fear discourageth the slothful man.* 1.876 And the prophet saith of the like; They shake for fear, where there is no fear. These men do frame unto themselves strange imaginati∣ons of the service of God, & dangerous events, if they should follow the same. One saith; If I should give much; it would without dowt make me a begger. Another saith; If I should stil imploy my selfe to painful labor, it would kil me ere long. A third saith; If I should hum∣ble my selfe as is required, every bodie would tread me under their feete. And yet al this is nothing else but sloth, as the scripture testifi∣eth

in these words; Dicit piger,* 1.877 leo est foris in medio platearum, occidendus sum: The slothful man saith sitting stil in his house; There is a lion without: if I should go out of doores to labor, I should certainly be slain in the midst of the streets.

5 A third effect of sloth is,* 1.878 pusillanimitie and faintnes of hart, wherby the slothful man is overthrown, and discouraged by every little contrarietie or difficultie, which he fin∣deth in vertu,* 1.879 or which he imagineth to find therin. Which the wise man * 1.880 signifieth when [ B] he saith; In lapide luteo lapidatus est piger: The slothful man is stoned to death with a stone of dirt: that is, he is overthrown with a difficultie of no importance. Again; De ster∣core boum lapidatus est piger: The slothful man is stoned dead with the doong of oxen: which commonly is of matter so soft, as it can hurt no man.

6 A fourth effect of sloth is idle lazines:* 1.881 which we see in many men that wil talk and consult of this and that, about their amende∣ment, but wil execute nothing. Which is most fitly expressed by the holie Ghost in these words; Sicut ostium vertitur in cardine suo,* 1.882 it a piger in lectulo suo: As a doore is tossed in and out, upon his hindges, so is a slothful man lieng lazily upon his bed. And again; Vult, & non vult piger:* 1.883 A slothful man wil, and wil not. That is, he turneth himselfe to & fro in his bed, and between willing and nilling

he doth nothing. And yet further in another place, the scripture describeth this lazines, sai∣eng;* 1.884 The slothful man putteth his hands under his girdle, and wil not vouchsafe to lift them up to his mouth, for that it is painful.

7 Al these and many mo are the effects of sloth: but these four especially, have I thought good to touch in this place: for that they let & hinder greatly this resolutiō which we talk of, for he that liveth in a slumber, & wil not hear, or attend to any thing that is said of the life to come, and beside this, imagineth fearful mat∣ters in the same; and thirdly, is thrown down by every little blok, that he findeth in the way; and lastly is so lazy, as he can bear no labor at al: this man (I say) is past hope to be gained, to any such purpose as we speak for.

8 To remoove therfore this impediment, this sort of men ought to lay before their eies,* 1.885 the labors of Christ, and of his saints, the ex∣hortations they used to other men, to take like pains: the threats made in scripture against them which labor not: the condition of our present warfare, that requireth travel: the crown prepared for it: and the miserie ensu∣ing upon idle and lazie people. And finally, if they cannot bear the labor of vertuous life, which indeed is accompanied with so manie consolations, as it may not rightfully be called a labor: how wil they abide the labor and tor∣ments of the life to come, which must be both

intollerable and everlasting?

9 Saint Paul saith of himselfe and others,* 1.886 to the Thessalonians; We did not eat our bread of free cost, when we were with you: but did work in labor, and wearines both day and night: therby to give you an example of imitation: denouncing fur∣ther unto you; that If any man would not work▪ he should not eat. Christ in his parable stil reprehen∣ded greevously those that stood idle, saieng; Quid hîc statis tota die otiosi:* 1.887 Why do you stand heer al the day idle, and doing nothing?* 1.888 I am a vine (saith Christ) and my father is an husbandman: every branch that beareth not fruit in me, my father wil cut off, and cast into the fire. And in another place; Cut down the unprofitable tree:* 1.889 why doth it stand heer, and occupie up the ground for nothing? And a∣gain; The kingdome of heaven is subiect to force:* 1.890 and men do gain it by violence, and labor. For which cause the wise man also saith;* 1.891 Whatsoever thy hand can do in this life, do it instantly: for after it, there is neither time, nor reason, nor wisdom, or know∣ledge that we can imploy. And again, the same wise man saith;* 1.892 The lazie hand worketh beggerie to it selfe, but the laborsom and valiant hand heapeth up great riches. And yet further to the same effect;* 1.893 The slothful man wil not sow in the winter, for that it is cold: and therfore he shal beg in the summer, and no man shal take pittie of him.

10 Al this pertaineth to shew, how that this life is a time of labor, and not of idlenes: and appointed unto us for the attaining of hea∣ven:

it is the market wherin we must bie: the battel wherin we must fight, and obtain our crown: the winter wherin we must sowe: the day of labor, wherin we must sweat, and get our pennie. And he that passeth over lazily this day (as the most part of men do) must suf∣fer eternal povertie, and need in the life to come: as in the first part of this booke more at large hath been declared.* 1.894 Wherfore, the wise man (or rather the holie Ghost by his mouth) giveth ech one of us, a most vehement admonition, and exhortation in these words; Run about:* 1.895 make haste: stir up thy frind: give no sleepe unto thine eies: let not thine eie lids slumber: they skip out as a doe from the hands of him that held hir: & as a bird out of the hands of the fowler. Go unto the emmet (thou slothful man) and consider hir doings, and learn to be wise: she having no guide, teacher, or captain, provideth meat for hir selfe in the summer, and gathereth togither in the harvest, that which may serve hir to feed upon in the winter. By which words we are admonished in what order we ought to behave our selves in this life, and how diligent & careful we should be in doing of al good works (as S. Paul also teacheth) conside∣ring that as the emmet laboreth most earnest∣ly in the harvest time to lay up for the winter to come;* 1.896 so we should for the next world: and that slothfulnes to this effect, is the greatest and most dangerous let that may be. For, as the emmet should die in the winter most cer∣tainly

for hunger, if she should live idlely in the summer: so without al dowt they are to suffer extreme need and miserie in the world to come, who now for sloth do omit to labor.

11 The second impediment is called by me in the title of this chapter negligence.* 1.897 But I do understand therby a further matter than commonly this word importeth. For I do comprehend under the name of negligence al careles, and dissolute people, which take to hart nothing that pertaineth to God or godli∣nes, but only attend to worldly affairs, making their salvation the least part of their cogitati∣ons. And under this kind of negligence, is con∣tained both Epicurism (as Saint Paul noted in some Christians of his dais,* 1.898 who began only to attend to eat and drink, and to make their bellies their God,* 1.899 as many of our Christians now do) and also a secret kind of Atheism, or denieng of God: that is, of denieng him in life, and behavior, as Saint Paul expoundeth it.* 1.900 For albeit these men in words do confesse God, and professe themselves to be as good Christians as the rest: yet secretly indeed they do not beleeve God; as their life and doings do declare. Which thing Ecclesiasticus disco∣vereth plainly, when he saith;* 1.901 Vae dissolutis cor∣de, qui non credunt Deo: Wo be unto the dissolute, and careles in hart, which do not beleeve God. That is, though they professe that they beleeve and trust in him: yet by their dissolute and careles

doings, they testifie that in their harts they be∣leeve him not: for that they have neither care nor cogitation of matters pertaining to him.

12 These kind of men are those which the scripture noteth and detesteth for plowing with an ox,* 1.902 and an asse togither: for sowing their ground with mingled seed:* 1.903 for wearing apparel of linsie woolsey, that is made of flaxe and wool togither. These are they of whom Christ saith in the Revelations; I would thou were either cold or hot. But for that thou art lukewarm, and neither cold nor hot;* 1.904 therfore wil I begin to vo∣mit thee out of my mouth. These are they which can accord al religions togither, and take up al controversies by only saieng, that either they are differences of smal importance; or else that they appertain only to learned men to think upon, and not unto them. These are they, which can apply themselves to any companie, to any time, to any princes pleasure, for mat∣ters of life to come. These men forbid al talk of spirit, religion, or devotion in their presence: only they wil have men, eat, drink, and be merry with them: tel news of the court, and affairs abroad: sing, dance, laugh, and play at cards: and so passe over this life in lesse consi∣deration of God, than the very heathens did. And hath not the scripture reason then, in sai∣eng that these men in their harts & works are Atheists? Yes surely. And it may be prooved by many rules of Christ. As for example: this is

one rule set down by himself. By their fruits ye shal know them. For such as the tree is within,* 1.905 such is the fruit which that tree sendeth footh. Again; The mouth speaketh from the abundance of the hart. and consequently,* 1.906 seeing their talk is nothing but of worldly vanities: it is a sign there is no∣thing in their hart, but that. And then it follow∣eth also by a third rule; Where the treasure is, there is the hart. And so,* 1.907 seing their harts are on∣ly set upon the world: the world is their only treasure, & not God. And consequently, they prefer that before God, as indeed Atheists do.

13 This impediment reacheth far, and wide at this day:* 1.908 and infinite are the men which are intangled therwith: and the cause therof es∣specally is inordinate love of the world: which bringeth men to hate God, and to conceive enmitie against him, as the apostle saith: and therfore no marvel,* 1.909 though indeed they nei∣ther beleeve, nor delite in him. And of al other men, these are the hardest to be reclaimed, and brought to any resolution of amendement: for that they are insensible: and beside that, do also flie al means, wherby they be cured. For as there were smal hope to be conceived of that patient, which being greeuously sik,* 1.910 should neither feele his disease; nor beleeve that he were distempered; nor abide to hear of physik, or physitions; nor accept of any counsel that should be offered; nor admit any talk or con∣sultation about his curing: so these men are

in more dangerous estate than any other; for that they know not their own danger, but per∣suading themselves to be more wise than their neighbors, do remoove from their cogitations al things, wherby their health might be pro∣cured.

* 1.91114 The only way to do these men good (if there be any way at al) is to make them know that they are sik, and in great danger: which in our case may be done best (as it seemeth to me) by giving them to understand, how far they are off, from any one peece of tru Christi∣anitie, & consequently from al hope of salvati∣on that may be had therby. God requireth at our hands, that We should love him, and serve him;* 1.912 With al our hart, with al our soul, and with al our strength. These are the prescript words of God, set down both in the old and new law. And how far (I pray thee) are these men off from this, which imploy not the halfe of their hart, nor the halfe of their soul; nor the halfe of their strength in Gods service; nay, nor the least part therof. God requireth at our hands, that we should make his laws and precepts our studie,* 1.913 and cogitations: that we should think on them continually, and meditate up∣on them both day and night, at home, and a∣broad; early, and late; when we go to bed, and when we rise in the morning: this is his com∣mandement, and there is no dispensation ther∣in. But how far are those men from this, which

bestow not the third part of their thoughts upon this matter, no not the hundred part, nor scarce once in a yeer do talk therof? Can these men say they are Christians, or that they be∣leeve in God?

15 Christ making the estimate of things in this life, pronounced this sentence;* 1.914 Vnum est necessarium: one onely thing is necessarie. Or of necessitie in this world, meaning the diligent and careful service of God. These men find many things necessarie beside this one thing; and this nothing necessarie at al. How far do they differ then in judgement from Christ? Christs apostle saith,* 1.915 that a Christian Must neither love the world, nor any thing in the world. These men love nothing else, but that which is of the world. He saith; that Whosoever is a frind to the world, is an enimie to Christ. These men are enimies to whosoever is not a frind to the world. How then can these men hold of Christ? Christ saith; We should pray stil.* 1.916 These men pray never. Christs apostle saith;* 1.917 that Co∣vetousnes, uncleannes, or securitie, should not be so much as once named among Christians. These men have no other talk but such. Finally,* 1.918 the whole course, and canon of scripture runneth, that Christians should be; Attenti, vigilantes, solliciti, instantes, ferventes, perseverantes sine intermissione. that is, Attent, vigilant, careful, instant, fervent, and perseverant without intermission in the service of God. But these men have no one of these points,

nor any degree of any one of these points; but every one the clean contrarie. For they are neither attent to those things which appertain unto God, nor vigilant, nor solicitous, nor careful; and much lesse instant and fervent; and least of al perseverant without intermissi∣on: for that they never begin. But on the con∣trarie side, they are carelesse, negligent, lum∣pish, remisse, key-cold, perverse, contemning and despising, yea loathing, and abhorring al matters that appertain to the mortifieng of themselves, and tru service of God. What part have these men then in the lot and portion of Christians, beside only the bare name, which profiteth nothing?

16 And this is sufficient to shew how great and dangerous an impediment this careles, senseles, and supine negligence is, to the reso∣lution wherof we intreat. For if Christ require to the perfection of this resolution, that who∣soever once espieth out the treasure hidden in the field (that is,* 1.919 the kingdome of heaven, and the right way to come to it) he should present∣ly go and sel al that he hath, and bie the field; that is, he should prefer the pursute of this kingdome of heaven, before al the commodi∣ties of this life, whatsoever; and rather venture them al, than to omit this treasure: if Christ (I say) require this, as he doth, when wil these men ever be brought to this point, which wil not give the least part of their goods to pur∣chase

that field; nor go forth of doore to treat the bieng therof; nor wil so much as think, or talk of the same; nor allow of him, which shal offer the means and wais to compas it?

17 Wherfore, whosoever findeth himselfe in this disease, I would counsel him to read some chapters of the first part of this booke:* 1.920 especially the third, and fourth, treating of the causes, for which we were sent into this world: as also the fift, of the account, which we must yeeld to God, of our time heer spent: and he shal therby understand (I dowt not) the error, and danger he standeth in, by this damnable negligence wherin he sleepeth, attending only to those things, which are meere vanities, and for which he came not into this world: and passing over other matters, without care or co∣gitation, which only are of importance, and to have been studied, and thought upon by him.

18 The third and last impediment that I purpose to handle in this booke,* 1.921 is a certain affection, or evil disposition in some men, cal∣led by the scriptures, hardnes of hart, or in o∣ther words, obstinacie of mind. Wherby a man is setled in resolution, never to yeeld from the state of sin wherin he liveth, whatsoever shal, or may be said against the same. And I have reser∣ved this impediment, for the last place in this booke, for that it is the last, and woorst of al o∣ther impediments discovered before, contai∣ning al the evil in it selfe, that any of the other

before rehearsed have: and adding besides, a most wilful, and malicious resolution of sin, quite contrarie to that resolution, which we so much indevor to induce men unto.

* 1.92219 This hardnes of hart hath divers degrees in divers men, and in some much more gree∣vous than in others. For some are arrived to that high and cheefe obduration, which I na∣med before, in such sort, as albeit they wel know that they are amisse; yet for some world∣ly respect or other, they wil not yeeld, nor change their course.* 1.923 Such was the obduration [ B] of * 1.924 Pilate, though he knew that he condemned Christ wrongfully: yet, not to leese the favor of the Iews, or incur displeasure with his prince, he proceeded and gave sentence against him. This also was the obduration of Pharao, who though he saw the miracles of Moises, and Aa∣ron, and felt the strong hand of God upon his kingdome: yet, not to seeme to be overcome by such simple people as they were: nor that men should think he would be inforced by any mean to relent,* 1.925 he persevered stil in his wilful wickednes, until his last, and utter destruction came upon him.* 1.926 This hardnes of hart was also [ B] in king * 1.927 Agrippa, and Felix governor of Iew∣rie: who, though in their own cōsci∣ence they thought that Saint Paule spake truth unto

them: yet, not to hazard their credit in the world, they continued stil, and perished in their own vanities. And commonly this ob∣duration is in al persecutors of vertu,* 1.928 and vertuous men, and especially of those that professe the truth: whom though they see evi∣dently to be innocent, and to have the word of God, and equitie on their side; yet to main∣tain their estate, credit, and favor in the world, they persist, without either mercie or release, until God cut them off, in the midst of their malice, and furious cogitations.

20 Others there are,* 1.929 who have not this ob∣duration in so high a degree, as to persist in wickednes, directly against their own know∣ledge; but yet they have it in another sort▪ for that they are setled in firm purpose to follow the trade, which alreadie they have begun; and wil not understand the dangers therof: but do seeke rather means to persuade themselves, and quiet their consciences therin: and no∣thing is so offensive unto them, as to hear any thing against the same. Of these men holy Iob saith; Dixerunt Deo, recede à nobis,* 1.930 & scientiam viarum tuarum nolumus: They say to God, depart from us, we wil not have the knowledge of thy wais. And the prophet David yet more expressely; Their furie is like the furie of serpents,* 1.931 like unto co∣catrices that stop their ears, and wil not hear the voice of the inchanter. By this inchanter he mea∣neth the holie Ghost, which seeketh by al

means possible to charm thee from the be∣witching wherin they stand, called by the wise man Fascinatio nugacitatis:* 1.932 The bewitching of va∣nitie.* 1.933 But (as the prophet saith) they wil not hear, they turn their baks, they stop their ears, to the end they may not understand: they put their harts as an adamant stone, least they should hear Gods law, and be converted.

* 1.93421 The nation of Iews is peculiarly no∣ted to have been alwais given to this great sin, as Saint Steeven witnesseth,* 1.935 when he said un∣to their own faces; You stifnecked Iews, you have alwais resisted the holie Ghost. Meaning therby (as Christ declareth more at large) that they re∣sisted the prophets, & saints of God, in whom the holie Ghost spake unto them from time to time,* 1.936 for amendement of their life: and for that through the light of knowledge which they had by hearing of Gods law, they could not in truth, or shew condemn the things, which were said, or avoid the just reprehensi∣ons used toward them: and yet resolved with themselves, not to obey or change the custom of their proceedings: therfore fel they in fine, to persecute sharply their reprehendors: wher∣of the only cause was hardnes of hart; Indura∣verunt facies suas supra petram & noluerunt reverti:* 1.937 saith God by the mouth of Ieremie; They have hardened their faces above the hardnes of a rok, and they wil not turn to me. And in another place of the same prophet he complaineth gree∣vously

of this perversenes;* 1.938 Quare ergo aversus est populus iste in Ierusalem, aversione contentiosa? And why then is this people in Ierusalem revolted from me, by so contentious and perverse an alienation, as they wil not hear me any more, &c? And yet a∣gain in another place;* 1.939 Quare moriemini domus Israel: Why wil you die, you house of Israel? Why wil you damn your selves? Why are you so obsti∣nate as not to hear: so perverse as not to learn: so cruel to your selves, as you wil not know the dangers wherin you live; nor understand the miserie that hangeth over you?

22 Dost thou not imagin (deer brother) that God useth this kind of speech not only to the Iews, but also to many thousand Christians, and perhaps also unto thy selfe many times everie day: for that thou refusest his good mo∣tions and other means sent from him, to draw thee to his service, thou being resolved not to yeeld therunto, but to follow thy pursuit, what∣soever persuasions shal come to the contrarie? Alas, how many Christians be there, who say to God daily (as they did whom I named before) Depart from us,* 1.940 we wil not have the knowledge of thy wais? How many be there, which abhor to hear good counsel? Fear and tremble to read good bookes? Flie and detest the frequentation of godly companie, least by such occasions they might be touched in conscience, converted, and saved? How many be there, which say with those most miserable hard harted men,

wherof the prophet speaketh;* 1.941 Percussimus foe∣dus cum morte, & cum inferno fecimus pactum: We have striken a league with death, and have made a bargain with hel it selfe. Which is as much to say, as if they had said; Trouble us not, mo∣lest us not with thy persuasions: spend not thy words and labor in vain: talk unto others who are not yet setled: let them take heaven that it wil; we for our parts are resolved; we are at a point; we have made a bargain that must be performed, yea though it be with hel, and death everlasting.

* 1.94223 It is a woonderful furie, the obduration of an hard hart: and not without cause com∣pared by the prophet (as I shewed before) to the wilful furie and rage of serpents.* 1.943 And an∣other place of scripture describeth it thus; Durus es, & nervus ferreus cervix tua, & frons tua aerea:* 1.944 Thou art hard harted, and thy nek is a sinow of iron, & thy forhead is of brasse. What can be more vehemently spoken to expresse the hardnes of this mettal?* 1.945 But yet Saint Barnard expresseth it more at large in these words; Quid ergo cor durum: And what is then a hard hart? And he answereth immediately; A hard hart is that, which is neither cut by compunction; nor sof∣tened by godlines; nor mooved with praiers; nor yeeldeth to threatening; nor is any thing holpen, but rather hardened, by chastening. An hard hart is that which is ingrateful to Gods benefits; disobedient to his counsels;

made cruel by his judgements; dissolute by his allurements; unshamefast to filthines; fearles to perils; uncourteous in humane affairs; rechles in matters pertaining to God; forget∣ful of things past; negligent in things present; improvident for things to come.

24 By this description of Saint Barnard it appeereth, that an hard hart,* 1.946 is almost a despe∣rate and remediles disease, where it falleth. For what wil you do (saith this good father) to a∣mend it? If you lay the greevousnes of sin be∣fore him: he is not touched with compuncti∣on. If you alledge him al the reasons in the world, why we ought to serve God, and why we ought not to offend, and dishonor him: he is not mollified by this consideration of piety. If you would request him and beseech him with tears, even on your knees: he is not moo∣ved. If you threaten Gods wrath against him: he yeeldeth nothing therunto. If God scourge him in deed: he waxeth furious, and becom∣meth much more hard than before. If God bestow benefits on him: he is ungrateful. If he counsel him for his salvation: he obeieth not. If you tel him of Gods secret, and severe judge∣ments: it driveth him to desperation, and to more crueltie. If you allure him with Gods mercie: it maketh him dissolute. If you tel him of his own filthines, he blusheth not. If you admonish him of his perils: he feareth not. If he deal in matters towards men: he is proud

and uncurteous. If he deal in matters towards God: he is rash, light, and contemptuous. Fi∣nally, he forgetteth whatsoever hath passed be∣fore him towards other men, either in reward of godlines, or in punishment of sinners. For the time present, he neglecteth it, nor maketh any account of using it to his benefit. And of things to come, either of blisse, or miserie, he is utterly unprovident: nor wil esteem therof, lay you them never so often, or vehemently before his face. And what way is there then to do this man good?

* 1.94725 Not without great cause surely did the wise man pray so hartily to God; Animae irre∣verenti, & infrenatae ne tradas me: Deliver me not over (O Lord) unto a shameles and unruly soul.* 1.948 That is, unto a hard, and obstinate hart. Wherof he giveth the reason in another place, of the same booke;* 1.949 Cor enim durum habebit male in novissimo: For that an hard hart shal be in an evil case at the last day. Oh that al hard harted people would note this reason of scripture! But S. Barnard goeth on, and openeth the terror heerof more fully, when he saith;* 1.950 Nemo duri cordis salutem unquam adeptus est, nisi quem forte miserans Deus abstulit ab eo (iuxta prophetam) cor lapideum,* 1.951 & dedit cor carneum: There was never yet hard harted man saved, except God by his mercie did take away his stonie hart, and give him a hart of flesh, ac∣cording to the prophet. By which words Saint Barnard signifieth, and prooveth out of the

prophet,* 1.952 that there are two kinds of harts in men, the one a fleshlie hart, which bleedeth if you but prik it: that is, it falleth to contriti∣on, repentance, and tears, upon never so smal a chek for sin. The other is a stonie hart, which if you beat and buffet never so much with ham∣mers, you may assoon break it in peeces, as ei∣ther bend it, or make it to bleed. And of these two harts in this life dependeth al our miserie, or felicitie for the life to come. For as God when he would take vengeance of Pharao, had no more greevous way to do it, than to say; Indurabo cor Pharaonis: I wil harden the hart of Pharao.* 1.953 That is (as Saint Austen expoundeth) I wil take away my grace,* 1.954 and so permit him to harden his own hart: so when he would shew mercie to Israel, he had no more forcible means to expresse the same, than to say; I wil take away the stonie hart out of your flesh,* 1.955 & give you a fleshie hart in steed therof. That is, I wil take a∣way your hard hart, and give you a soft hart, that wil be mooved, when it is spoken to. And of al other blessings, and benefits, which God doth bestow upon mortal men in this life, this soft and tender hart is one of the grea∣test: I mean such an hart as is soone mooved to repentance; soone checked and controlled; soone pearsed; soone made to bleed; soone stir∣red to amendment. And on the contrarie part, there can be no greater curse, or malediction laid upon a Christian, than to have an hard

and obstinate hart, which heapeth every day vengeance unto it selfe, and his maister also. Saint Paul saith it is compared by the apostle unto the ground,* 1.956 which no store of rain can make fruitful, though it fal never so often upon the same: and therfore he pronounceth rher∣of; Reprobae est, maledicto proxima, cuius consum∣matio in combustionem. That is, It is reprobate and next doore to malediction, whose end or consum∣mation must be fire and burning.

26 Which thing being so, no marvel though the holie scripture do dehort us so carefully from this obduration and hardnes of hart, as from the most dangerous, and desperate dis∣ease, that possible may fal upon the Christian, being indeed (as the apostle signifieth) the next doore to reprobation it selfe.* 1.957 S. Paul ther∣fore crieth;* 1.958 Nolite contristari, nolite extinguere spiritum Dei: Do you not make sad, do you not extin∣guish the spirit of God, by obduration, by resisting and impugning the same.* 1.959 Again; Non obdure∣tvr quis ex vobis fallacia peccati: Let no man be hard harted among you through the deceit of sin. The pro∣phet David also crieth;* 1.960 Hodie si vocem eius audi∣eritis, nolite obdurare corda vestra: Even this day, if you hear the voice of God calling you to repentance, see you harden not your harts against him. Al which earnest speeches, used by Gods holie spirit, do give us to understand, how carefully we have to flie this most pestilent infection of an hard hart: which almightie God by his mercie give

us grace to do, and indu us with a tender hart towards the ful obedience of his divine maje∣stie: such a soft hart (I say) as the wise man de∣sired, when he said to God; Da servo tuo cor do∣cile:* 1.961 Give unto me thy servant (O Lord) an hart that is docible, and tractable to be instructed: such an hart as God himselfe describeth to be in al them whom he loveth, saieng;* 1.962 Ad quem respi∣ciam, nisi ad pauperculum, & contritum corde, & ti∣mentem sermones meos? To whom wil I have regard, or shew my favor, but unto the poore and humble of hart, unto the contrite spirit, and to such as trembleth at my speeches?

27 Behold (deer brother) what an hart God requireth at thy hands? A little poore & hum∣ble hart: (for so much importeth the dimini∣tive Pauperculus:) also a contrite hart for thine offences past; and an hart that trembleth at everie word that commeth to thee from God, by his ministers. How then wilt thou not fear at so manie words, and whole discourses as have been used before, for thine awakening; for opening thy peril; for stirring thee to a∣mendement? How wilt thou not fear the threats, and judgements of this great Lord for thy sin? How wilt thou dare to proceed anie further in his displeasure? How wilt thou de∣fer this resolution any longer? Surely the lest part of that which hath been said, might suffice to moove a tender hart, an humble, and con∣trite spirit, to present resolution and earnest

amendement of life. But if al togither cannot moove thee to do the same: I can say no more, but that thou hast a verie hard hart indeed: which I beseech our heavenly father to soften for thy salvation, with the pretious hot blood of his onlie son, our Savior, who was content to shed it for that effect, upon the crosse.

* 1.96328 And thus now having said so much as time permitted me, concerning the first gene∣ral part required at our hands for our salva∣tion: that is, concerning resolution, appointed [ B] by any * 1.964 division in the beginning, to be the subject or matter of this first booke, I wil end heer: deferring for a time the performance of my purpose for the other two bookes, * 1.965 upon the causes, and reasons set down in an adver∣tisement [ B] to the reader, at the very first ente∣rance unto this booke: nothing dowting, but if God shal vouchsafe to work in anie mans hart by means of this booke, or otherwise this first point of resolution, the most hard of al other: then wil he also give means to perfect the work begun of himselfe,* 1.966 and wil supplie by other wais, the two principal parts follow∣ing: that is, both right beginning, and con∣stant perseverance, wherunto my other two bookes promised, are appointed. It wil not be hard for him that were once reformed, to find helpers and instructors ynow, the holie Ghost in this case being alwais at hand: there want not good bookes, and better men (God be

glorified for it) in our own countrie at this day, which are wel able to guide a zealous spi∣rit in the right waie to vertu (and yet as I have promised before, so mean I (by Gods most ho∣lie help and assistance) to send thee (gentle reader) as my time and habilitie wil permit, the other two bookes also: especially, if it shal please his divine majestie to comfort me ther∣unto, with the gain, or good of any one soul by this which is alreadie done: that is, if I shal conceive or hope, that any one soul, so deerly purchased by the pretious blood of the son of God, shal be mooved to resolution by any thing that is heer said: that is, shal be re∣claimed from the bondage of sin, and restored to the service of our maker & redeemer: which is the onlie end of my writing, as his majestie best knoweth.

29 And surely (gentle reader) though I must confesse that much more might be said for this point of resolution, that is heer touched by me, or than any man can wel utter in any com∣petent kind of booke or volume: yet am I of opinion, that either these reasons heer alled∣ged are sufficient, or els nothing wil suffice,* 1.967 for the conquering of our obstinacie, and beating down of our rebellious disobedience in this point. Heer thou maist see the principal argu∣ments inducing thee to the service of God, and detestation of vice.* 1.968 Heer thou maist see the cause & end why thou wast created; the oc∣casion

of thy comming hither; the things re∣quired at thy hands in particular; the account that wil be demanded of thee; his goodnes towards thee; his watchfulnes over thee; his desire to win thee; his reward if thou do wel; his infinite punishment, if thou do evil; his cal∣lings; his baits; his allurements to save thee. And on the contrarie part,* 1.969 heer are discovered unto thee the vanities & deceits of those impe∣dimēts, hinderances, or excuses, which any way might let, stay or discourage thy resolution; the feigned difficulties of vertuous life are remoo∣ved; the conceited fears of Gods service are ta∣ken away; the allureing flatteries of worldly vanitie are opened; the foolish presumption upon Gods mercie; the danger of delay; the dissimulation of sloth; the desperate peril of careles & stonie harts are declared. What then wilt thou desire more to moove thee? What further argument wilt thou expect to draw thee from vice and wickednes, that al this is?

30 If al this stir thee not, what wil stir thee, (gentle reader) if when thou hast read this, thou lay down thy book again, and walk on thy carelesse life as quietly as before; what hope (I beseech thee) may there be concei∣ved of thy salvation? Wilt thou go to heaven, living as thou dost? It is impossible. As soone thou maist drive God out of heaven, as get thi∣ther thy selfe in this kind of life. What then? Wilt thou forgo heaven, & yet escape hel too?

This is lesse possible, whatsoever the Atheists of this world do persuade thee. Wilt thou de∣fer the matter, and think of it heerafter? I have told thee my opinion heerof before. Thou shalt never have more abilitie to do it, than now, and (it may be) never halfe so much again. If thou refuse it now: I may greatly fear, that thou wilt be refused heerafter thy selfe. There is no way then so good (deer brother) as to do it presently whiles it is offered. Break from that tyrant which deteineth thee in servitude: shake off his chains; cut a sunder his bonds; run vi∣olently to Christ; which standeth readie to im∣brace thee, with his arms open on the crosse. Make joiful al the angels and court of heaven with thy conversion;* 1.970 strike once the stroke with God again; make a manly resolution; say with the old couragious soldier of Iesus Christ, Saint Ierom; If my father stood wee∣ping on his knees before me, and my mother hanging on my nek behind me;* 1.971 and al my brethren, sisters, children, kinsfolks howling on every side to retain me in sinful life with them; I would sling off my mother to the ground; despise al my kinred; run over my fa∣ther, and tread him under my feet, therby to run to Christ when he calleth me.

31 Oh that we had such harts as this servant of God had; such courage, such manhood, such fervent love to our maister. Who would lie one day in such slaverie as we do? Who

would eat husks with the prodigal son among swine, seeing he may return home, and be so honorably received and intertained by his old father; have so good cheer; and banketting; and hear so great melodie, joy, and triumph for his return?* 1.972 I say no more heerin (deer brother) than thou art assured of, by the word and promise of Gods own mouth; from which can proceed neither falshood nor deceit. Re∣turn then I beseech thee; lay hand fast on his promise, who wil not fail thee; run to him now he calleth, whiles thou hast time; and esteem not al this world worth a straw in re∣spect of this one act; for so shalt thou be a most happie, and thrise happie man, and shalt blesse heerafter the hour and moment that ever thou madest this blessed resolution. And I for my part (I trust) shal not be void of some portion of thy felicitie. At leastwise I dowt not, but thy holie conversion shal treat for me with our common father, who is the God of mercies, for remission of my many sins, and that I may serve, and honor him togither with thee, al the dais of my life; which ought to be both our petitions; and therfore in both our names, I beseech his divine maje∣stie to grant it to us: for ever and ever, Amen.

The end of this booke of Resolution.

Notes

• * 1.1

  Ep. Iud. Rom. 1.
• * 1.2

  Pro. 18. and 20. Psa. 140.
• * 1.3

  Tob. 12. Pro. 29.
• * 1.4

  Lib. de com∣punct. cordis.
• * 1.5

  Hom. 16. ex So.
• * 1.6

  Rom. 8.
• * 1.7

  2. Pet. 2.
• * 1.8

  Luc. 16.
• * 1.9

  The way of vertu is not hard.
• * 1.10

  Mat. 12.
• * 1.11

  1. Ioh. 5.
• * 1.12

  The cause of pretended difficultie.
• * 1.13

  Ibidem.
• * 1.14

  2. Cor. 12.
• * 1.15

  4. Reg. 6.
• * 1.16

  The force of grace, for the easing of ver¦tuous life.
• * 1.17

  Rom. 8.
• * 1.18

  Phil. 4.
• * 1.19

  Psa. 118.
• * 1.20

  Psa. 118.
• * 1.21

  Psal. 18.
• * 1.22

  Ioh. 10. Rom. 5. Heb. 6.
• * 1.23

  Mat. 1.
• * 1.24

  Esai. 40. Esai. 11. & vide Ier. ibid.
• * 1.25

  Amb. lib. 1. de sp. 5. c. 20.
• * 1.26

  Mat. 5. Luc. 6. Acts. 4. 2. Cor. 4.
• * 1.27

  Esai. 10.
• * 1.28

  Of the force of grace.
• * 1.29

  Eze. 11. and 36.
• * 1.30

  Rom. 6.
• * 1.31

  So prooveth S. Aust. li. 2. de pecca. me∣rit. cap. 6.
• * 1.32

  Esai. 41.
• * 1.33

  A simili∣tude.
• * 1.34

  The use of passions mo∣derated.
• * 1.35

  A special point to be con∣sidered, for the rectifieng of one point of philosophie: which is; that the soul doth follow the temperature of the bodie. And this do they hold, for that by experience it is commonly seen, that the disposition of men is such, as the nature of their complexion doth seem to import. For cōmonly those that are sanguine, are plea∣sant; those that are flegma∣tik, slow; those that are cho∣lerik, earnest; and those that are melancholie, soli∣tarie: and such like. And yet the truth is, that the soul doth not follow, but ra∣ther doth use such tempe∣rature as the bodie hath: & that very wel, and to good use, if the soul be good; but otherwise abuseth it il. For the complexions are indif∣ferent: neither good, nor il of themselves; but as they are used. But bicause that most mens souls are il (as we are al by original cor∣ruption) therfore do most men abuse their complexi∣ons to il: as bloud, to wan∣tonnes; fleam, to slought; choler, to anger; and me∣lancholie, to secret practi∣ses of deceit, or naughtines. Wheras notwithstanding, those souls that are good, do use them wel: as blood, to be valiant, and cheerful in goodnes; fleam, to mo∣derate their affections with sobrietie; choler, to be ear∣nest in the glorie of God; and melancholie, to stu∣die and contemplation. Which point notwithstan∣ding might easily be pardo∣ned to philosophers (that hold many things els as wrong as it) but that this one point of error with them, is the cause of some others besides in weightie matter. For out of this have som of our Divines taken their opinion, that the foun¦tain of sin is originally in the bodie, and from it deri∣ved to the soul: and were the rather induced to think that the blessed Virgin was hir self also conceived with∣out sin, for that otherwise they did not so plainly see, how Christ taking flesh of hir, should have the same in himselfe without stein of sin. And of thēselves there be that have dowted of the immortalitie of the soul, for that supposing the soul to hang upon the tempera∣ture of the bodie, they did not see how it could be im∣mortal, when as the tempe∣rature and bodie it selfe are known to be mortal.
• * 1.36

  2. Tim. 4.
• * 1.37

  Prou. 26.
• * 1.38

  Prou. 20.
• * 1.39

  Prou. 24.
• * 1.40

  Mat. 11.
• * 1.41

  1. Ioh. 5. Iohn. 8.
• * 1.42

  Rom. 7.
• * 1.43

  Rom. 8. Ps. 26.27.
• * 1.44

  Psal. 22.
• * 1.45

  1. Ioh. 5.
• * 1.46

  An obiecti∣on answered.
• * 1.47

  Psal. 118.
• * 1.48

  1 We draw with Christ.
• * 1.49

  The re∣generate have an in∣devor fra∣med in them by grace: but otherwise the natural children of Adam have none such of thēselves but only to evil.
• * 1.50

  Mat. 11.
• * 1.51

  2 Love ma∣keth the way pleasant.
• * 1.52

  The force of love.
• * 1.53

  Ser. 9. de verbis Do∣mini.
• * 1.54

  The love of Christ to his saints: and of his saints to him.
• * 1.55

  Euseb. li. 6. cap. 34.
• * 1.56

  Ierom in catalogo.
• * 1.57

  Psa. 6. & 18. Matt. 11. 1. Iohn. 5.
• * 1.58

  Tract. 26. in Iohan.
• * 1.59

  Iohn. 14.
• * 1.60

  Mark this observation.
• * 1.61

  But a lit∣tle before he useth the plural number in that case also. viz. Ioh. 14.15.
• * 1.62

  Rom. 13.
• * 1.63

  1. Ioh. 5.
• * 1.64

  3 Peculiar light of un∣derstanding
• * 1.65

  Prou. 9.
• * 1.66

  Psal. 16.
• * 1.67

  Psa. 118.
• * 1.68

  Psal. 50.
• * 1.69

  Iohn. 1.
• * 1.70

  1. Ioh. 2.
• * 1.71

  Ier. 31.
• * 1.72

  Esai. 54.
• * 1.73

  Psa. 118.
• * 1.74

  1. Cor. 2.
• * 1.75

  1. Cor. 2.
• * 1.76

  Esai. 65.
• * 1.77

  Sap. 5.
• * 1.78

  4 Internal consolation.
• * 1.79

  Apoc. 2.
• * 1.80

  Psal. 30.
• * 1.81

  Psal. 67.
• * 1.82

  Osee. 2.
• * 1.83

  Ps. 35. & 64.
• * 1.84

  Mat. 17. Mark. 9. Luc. 9. Psal. 35.
• * 1.85

  Esai. 29.
• * 1.86

  A simili∣tude.
• * 1.87

  Apoc. 3.
• * 1.88

  Psa. 117.
• * 1.89

  2. Cor. 7.
• * 1.90

  The way to come to spi∣ritual conso∣lation.
• * 1.91

  Psal. 67.
• * 1.92

  Cant. 1.
• * 1.93

  Esai. 66.
• * 1.94

  1. Reg. 5. Ioh. 8.14.15.16. 1. Ioh. 2. Exo. 16.
• * 1.95

  Exod. 2.
• * 1.96

  Luc. 15.
• * 1.97

  Beginners cheefly che∣rished with spiritual consolation.
• * 1.98

  Exo. 13.
• * 1.99

  Mat. 11.
• * 1.100

  5 The quiet of consci∣ence.
• * 1.101

  2. Cor. 1.
• * 1.102

  Pro. 15.
• * 1.103

  Gen. 4. 1. Mac. 6. Matt. 27. Acts. 1. Mark. 9.
• * 1.104

  Sap. 7.
• * 1.105

  Iob. 15.
• * 1.106

  The trouble of an evil conscience.
• * 1.107

  Hom. 8. ad Pop. Antio∣cheman.
• * 1.108

  Prou. 28.
• * 1.109

  Prou. 28.
• * 1.110

  6 The hope of vertous men.
• * 1.111

  Iacob. 1.
• * 1.112

  Rom. 5.
• * 1.113

  Heb. 6.
• * 1.114

  Eph. 6. 1. The. 1.
• * 1.115

  Psal. 55.
• * 1.116

  Iob. 13.
• * 1.117

  Psal. 1.
• * 1.118

  Pro. 10.
• * 1.119

  Pro. 11.
• * 1.120

  Iob. 11.
• * 1.121

  Iere. 17.
• * 1.122

  Esai. 28.
• * 1.123

  Sap. 5.
• * 1.124

  Isai. 30. and 36.
• * 1.125

  Ier. 17 48.
• * 1.126

  Pro. 10 Iob. 8.
• * 1.127

  Matt. 7.
• * 1.128

  Wicked men cannot hope in God.
• * 1.129

  Iaco. 2. Matt. 7. 1. Co. 13. and 15. Rom. 1. Gal. 3. Eph. 2.
• * 1.130

  1. Ioh. 3.
• * 1.131

  1. Tim. 1.
• * 1.132

  Saint Au∣sten lib. de doct. Chr. cap. 37.
• * 1.133

  Saint Au∣sten in pre∣fat. Psa. 31.
• * 1.134

  7 Libertie of the soul.
• * 1.135

  Iohn. 8.
• * 1.136

  2. Cor. 3.
• * 1.137

  An example to expresse the bondage of wicked men to their sensualitie.
• * 1.138

  The miserie of a man ru∣led by sensu∣alitie.
• * 1.139

  2. Re. 11. Iud. 14.
• * 1.140

  3. Re. 11.
• * 1.141

  An ambiti∣ous man.
• * 1.142

  A covetous man.
• * 1.143

  Iohn. 8. Rom. 6. 2. Pet. 2.
• * 1.144

  Eze. 34.
• * 1.145

  Psal. 90.
• * 1.146

  Rom. 6.
• * 1.147

  Peace of mind.
• * 1.148

  Psal. 75. 〈…〉〈…〉
• * 1.149

  Esa. 48.57.
• * 1.150

  Psal. 13.
• * 1.151

  Rom. 11.
• * 1.152

  Esai. 57.
• * 1.153

  Iaco. 3.
• * 1.154

  Two causes of disquiet∣nes in wic∣ked men.
• * 1.155

  Pro. 30.
• * 1.156

  Gen. 11.
• * 1.157

  Psal. 54.
• * 1.158

  Phil. 4. Io. 14.17. Mat. 10.
• * 1.159

  Expectation of reward.
• * 1.160

  An example.
• * 1.161

  Gen. 40.41.43.
• * 1.162

  Pro. 12.
• a 1.163

  Mat. 11.
• * 1.164

  The soūd∣lier that the Gos∣pel is any where re∣ceived, the mo exam∣ples of sound con∣uersion are there to be found: and yet on the other side, it is not to be denied, but that a kind of re∣morse and sorrowing (especially for the ex∣ternal, or grosser of∣fences) is oft to be found, not only amōg counterfet Christians but among the heathē also.
• * 1.165

  Psa. 106.
• * 1.166

  Gosr. in vita Bern.
• * 1.167

  Lib. ep. 1.
• * 1.168

  Lib. 6. conf. cap. 12.
• * 1.169

  Lib. 8. conf.
• * 1.170

  Psal. 34.
• * 1.171

  Psa. 115.
• * 1.172

  Resistance at the begin∣ning.
• * 1.173

  Cyp. li. 1. ca. 1 Aug. lib. 1. doct. c. 23. Greg. l. Mor. 4. c. 24. li. 30. cap. 18. Bar. in. ps. 90 Cir. li. de ora. Or. hom. 3. in Ex. & Leu. & 11. Iosue. Hi. in ps. 118
• * 1.174

  Eccl. 2.
• * 1.175

  Mark. 9.
• * 1.176

  Gen. 31.
• * 1.177

  He was very gree∣vous unto him be∣fore: but he did not follow af∣ter him in hostile ma∣ner til he departed from him.
• * 1.178

  Exod. 5.
• * 1.179

  The conversi¦on of S. Aust.
• * 1.180

  Yet some points of the storie at large are such, as that a man may aswel dowt the readi∣nes of sa∣tan to il∣lude & de∣ceive: as behold to our cōfort the good∣nes of God in his con∣version.
• * 1.181

  Lib. 8. confes. cap. 1. & 2.
• * 1.182

  This kind of mona∣stical or private life was very ancient, & such as the time and estate of the church▪ required then: but that which after in place therof sprang up among us, was of later time, and being at the first far unlike to the other, the longer it stood did notwithstanding stil degenerate more & more til at the length it grew intollerable.
• * 1.183

  Cap. 7.
• * 1.184

  Cap. 8.
• * 1.185

  Mark this gentle rea∣der.
• * 1.186

  Cap. 10.
• * 1.187

  Lib. 8. c. 12.
• * 1.188

  S. Austens final con∣version, by a voice from heaven.
• * 1.189

  S. Anthonies conversion. Athanasius in vita An∣thonij.
• * 1.190

  Mat. 19.
• * 1.191

  In such things as are peculiar or proper to som (as this was) there can be no general rule drawn unto o∣thers, that can stand by undowted warrant, without some special calling besides: and so may it wel be dowted, whether S. Anthonie had on that place sufficient ground-work of those his doings, unlesse he had som special motion besides. It was otherwise with Saint Augustine, whose conversion was not, but to such things as we are al bounden unto, and upon such a place as speaketh to al.
• * 1.192

  Rom. 13.
• * 1.193

  Rom. 14.
• * 1.194

  Hir name was Moni∣ca: a very holy woman as he shew∣eth. li. 9. ca. 9.10.11.12.13.
• * 1.195

  Which was but a more careful endevor in the way of godlines, such as was not used of the common sort. And so is this exam∣ple of his, no patronage to any of our latter monasteries or rules, that were laden with loosenes and super∣stition: which notwithstanding som would gladly defend by this rule of his.
• * 1.196

  Lib. 9. c. 1.
• * 1.197

  Annotations upon this conversion.
• * 1.198

  Those that are to be best men, have greatest con∣flict in their conversion.
• * 1.199

  Acts. 9.
• * 1.200

  Lib. 6. c. 6. & 15.
• * 1.201

  Lib. 9. c. 6.
• * 1.202

  When the people of God did sing their psalms of thanksgi∣ving and praises to God.
• * 1.203

  S. Austens diligence in trieng out his vocation.
• * 1.204

  Apoc. 3.
• * 1.205

  Lib. 9. c. 2.
• * 1.206

  Violence to be used at the begin∣ning of our conversion.
• * 1.207

  Barn. in ver∣ba evangelij; Ecce nos re∣liquimus omnia, &c.
• * 1.208

  The place being bet∣ter consi∣dered, it doth not appeere that David so said. Ne∣vertheles, that which Barnard doth ga∣ther out of it doth stand very wel with those words of Christ that therwithal he allegeth of the light burden & easie yoke.
• * 1.209

  Psal. 93. Gen. 22.
• * 1.210

  Gal. 3.
• * 1.211

  Four points to be hand∣led in this chapter.
• * 1.212

  Whether al good men must suffer tribulation or no.
• * 1.213

  Iohn. 16.
• * 1.214

  Luc. 11. 2. Tim. 3.
• * 1.215

  Acts. 14.
• * 1.216

  Apoc. 3.
• * 1.217

  Heb. 12.
• * 1.218

  verse. 8.
• * 1.219

  2. Tim. 2.
• * 1.220

  Psal. 33.
• * 1.221

  Mat. 10.
• * 1.222

  2. Tim. 2.
• * 1.223

  cap. 2. & 3.
• * 1.224

  Mat. 8.
• * 1.225

  Iob. 7. Iob. 5.
• * 1.226

  Iob. 13.
• * 1.227

  The exam∣ple of saints.
• * 1.228

  Gen. 4.
• * 1.229

  Gen. 22.
• * 1.230

  Iudith. 8.
• * 1.231

  Mat. 5.23. Luc. 13.
• * 1.232

  Iob. 1.
• * 1.233

  Tob. 2.
• * 1.234

  Tob. 12.
• * 1.235

  Heb. 11.
• * 1.236

  Luc. 24.
• * 1.237

  Mat. 10. Luc. 6. Mat. 10.
• * 1.238

  Luc. 2.
• * 1.239

  1. Cor. 4. 2. Cor. 4.6.11.12. Acts. 20. Rom. 8. Iohn. 21.
• * 1.240

  Tert. lib. de prescrip. he∣retic. Ierom. lib. cont. Ia. vin.
• * 1.241

  Mat. 10.
• * 1.242

  An obiecti∣on answered.
• * 1.243

  Psal. 72.
• * 1.244

  Psal. 37.
• * 1.245

  Matt. 7.
• * 1.246

  Time of peace more dangerous, than of per∣secution.
• * 1.247

  A parable.
• * 1.248

  2. Reg. 11.
• * 1.249

  The cause why God sendeth af∣fliction to the godly.
• * 1.250

  There was great reason in it, for that, seing man had sinned by mā was the justice of God to be satisfi∣ed, which notwith∣standing no man, but he a∣lone, could do. Wherby it may seem, that although God hath given to this our Au∣thor a very good gift in persuading to godlines of life (for which we have to aesteem of him accordingly:) yet hath he not given him ther∣withal so ful a knowlege of the mysterie of our redemption in Christ. So it is lesse marvel, that he is in matters of controversie further to seek, than otherwise by his godly disposition, we may think that he should.
• * 1.251

  1 Increase of glorie.
• * 1.252

  2. Tim. 2. Apoc. 2.
• * 1.253

  Heb. 11.
• * 1.254

  Matt. 5.
• * 1.255

  Mat. 10. Mat. 19. Esai. 56.
• * 1.256

  2 Hate of the world.
• * 1.257

  1. Cor. 11.
• * 1.258

  Luc. 15.
• * 1.259

  3 A medicin to cure our diseases.
• * 1.260

  Eccl. 28. Pro. 29. Iohn 12. 〈◊〉〈◊〉 4. 〈…〉〈…〉.
• * 1.261

  Gen. 42.
• * 1.262

  Exo. 17. Deut. 8. Psa. 77.
• * 1.263

  Tobi. 3.
• * 1.264

  Iob. 23. Pro. 17. Eccl. 2. Esai. 1. Ierem. 9.
• * 1.265

  Sap. 3. Zac. 13.
• * 1.266

  Eze. 24.
• * 1.267

  Iob. 33.
• * 1.268

  verse. 25.
• * 1.269

  4 A preser∣vative.
• * 1.270

  Eze. 22.
• * 1.271

  Psal. 17.
• * 1.272

  Eccl. 31.
• * 1.273

  Ierem. 1.
• * 1.274

  Osee. 2.
• * 1.275

  Psal. 18.
• * 1.276

  5 A preventi∣on of punish∣ment.
• * 1.277

  Serm. 55. in Cantic.
• * 1.278

  Naum. 1.
• * 1.279

  6 To prove us.
• * 1.280

  Gen. 27.
• * 1.281

  Gen. 22.
• * 1.282

  Deut. 8.
• * 1.283

  Deu. 13.
• * 1.284

  2. Par. 32.
• * 1.285

  Psal. 63.
• * 1.286

  Psal. 25.
• * 1.287

  Eccl. 2.
• * 1.288

  Luc. 8.
• * 1.289

  7 To make men run to God.
• * 1.290

  Ose. 11.
• * 1.291

  Psal. 31.
• * 1.292

  Esai. 26.
• * 1.293

  Psal. 15.
• * 1.294

  Ose. 6.
• * 1.295

  Psal. 82.
• * 1.296

  Ierem. 2.
• * 1.297

  Ierem. 5.
• * 1.298

  8 To manifest Gods power and love in delivering.
• * 1.299

  Dan. 3.6.13. Iob. 1.2. Gen. 31. Tob. 2.12.
• * 1.300

  Matt. 8. Mat. 14.
• * 1.301

  9 The ioy of deliverance.
• * 1.302

  Eccl. 35.
• * 1.303

  Iohn. 16.
• * 1.304

  Psal. 22.
• * 1.305

  Psal. 93.
• * 1.306

  Psal. 30.
• * 1.307

  Iudit. 6.14.15.
• * 1.308

  Acts. 12.
• * 1.309

  10 Thanks gi∣ving for our deliverance.
• * 1.310

  Psal. 58.
• * 1.311

  Exo. 15. 1. Reg. 2. Iudic. 5. Iudit. 12.
• * 1.312

  Psal. 49.
• * 1.313

  11 Embolde∣ning us in Gods ser∣vice.
• * 1.314

  Exod. 4.
• * 1.315

  Psal. 45.
• * 1.316

  12 The exercise of al the ver∣tues.
• * 1.317

  Faith.
• * 1.318

  Hope.
• * 1.319

  Charitie.
• * 1.320

  Obedience.
• * 1.321

  Patience. Humilitie.
• * 1.322

  1. Pet. 5.
• * 1.323

  13 To make us like un∣to Christ.
• * 1.324

  Esai. 53.
• * 1.325

  Crucified Christians.
• * 1.326

  Iob. 5.
• * 1.327

  Mat. 5.
• * 1.328

  The third part of this chapter, why tribulations should be re∣ceived ioi∣fully.
• * 1.329

  Acts. 5.
• * 1.330

  Special con∣siderations of comfort in affliction.
• * 1.331

  Mat. 10.
• * 1.332

  Ioh. 16.
• * 1.333

  Mat. 10.
• * 1.334

  Luc. 21. Mat. 10.
• * 1.335

  Psal. 79.
• * 1.336

  1. Cor. 10.
• * 1.337

  Mat. 28.
• * 1.338

  Heb. 5.
• * 1.339

  Heb. 12.
• * 1.340

  Apoc. 3. Heb. 12.
• * 1.341

  Gods mea∣sure of tri∣bulation go∣eth accor∣ding to the measure of his love.
• * 1.342

  Acts. 9.
• * 1.343

  1. Pet. 2.
• * 1.344

  1. Pet. 4.
• * 1.345

  Mat. 5.
• * 1.346

  Luc. 6.
• * 1.347

  2. Cor. 12.
• * 1.348

  Acts. 5.
• * 1.349

  Philip. 1.
• * 1.350

  Tribulation a signe of predesti∣nation.
• * 1.351

  Heb. 12. Luc. 6. Luc. 16. Ps. 27. & 73. Psal. 73. verse. 18.
• * 1.352

  In this they vary from S. Ie∣rom, who translateth (according to the He∣brew) In lu∣brico posui∣sti eos: that is thou hast set them in slipperie places. So in this al∣so the old translation followeth not the he∣brew nor Ierom, but the Greek translation of the Seuentie interpreters: saving that it doth omit Kaca, Mala: & so maketh the sense obscure. But so much as therin it swerveth from the purity of the text: so much doth that which heeron they build, want sufficient warrant in this place, which notwith∣stāding (being soberly understood) is agreeable to the justice of God, & standeth by warrant of other places. In appendice Tom. 8 Hie. in eodem psal.
• * 1.353

  Com. in Iob.
• * 1.354

  Mat. 3.7. Ep. Iude.
• * 1.355

  3. Reg. 6.
• * 1.356

  1. Pet. 2.
• * 1.357

  Apo. 21.
• * 1.358

  Tribulation bringeth the companie of God himself.
• * 1.359

  Psal. 90.
• * 1.360

  Gen. 37.
• * 1.361

  Sap. 10.
• * 1.362

  Can. 3.
• * 1.363

  Iohn. 9.
• * 1.364

  Note this example.
• * 1.365

  4. Reg. 16.
• * 1.366

  The assi∣stance of Gods grace in tribula∣tion.
• * 1.367

  2. Cor. 4.
• * 1.368

  Serm. 88. de temp. & de nat. & gra. cap. 26.
• * 1.369

  2. Cor. 4.
• * 1.370

  Apo. 22.
• * 1.371

  Iaco. 5. Mat. 11. Ap. 7.21. Gal. 6.
• * 1.372

  Rom. 8.
• * 1.373

  4 The fourth part of this chapter.
• * 1.374

  1 To reioice in tribulation: or at least∣wise to have patience.
• * 1.375

  Luc. 6. Iac. 1.
• * 1.376

  Heb. 10.
• * 1.377

  2 To come to God by fer∣vent praier.
• * 1.378

  Mat. 8.
• * 1.379

  Psat. 43.
• * 1.380

  Mark. 4.
• * 1.381

  Esai. 63.
• * 1.382

  Luc. 11.
• * 1.383

  An impor∣tant note.
• * 1.384

  Mat. 8.
• * 1.385

  1. Cor. 10.
• * 1.386

  3. Reg. 19.
• * 1.387

  Psal. 30.
• * 1.388

  2. Cor. 1.
• * 1.389

  Mat. 22. Psal. 21.
• * 1.390

  3 Magnani∣mitie with a strong faith.
• * 1.391

  Mat. 8. Luc. 8.
• * 1.392

  Mat. 14.
• * 1.393

  Psal. 17.
• * 1.394

  Phili. 4.
• * 1.395

  Pro. 28.
• * 1.396

  Psal. 3.
• * 1.397

  Psal. 21.
• * 1.398

  Psal. 26.
• * 1.399

  Psa. 117.
• * 1.400

  Psal. 55.
• * 1.401

  Esai. 12.
• * 1.402

  Christian fortitude.
• * 1.403

  Eccl. 10. Eccl. 4.
• * 1.404

  Luc. 12.
• * 1.405

  1. Pet. 3.
• * 1.406

  Apoc. 2.
• * 1.407

  Those ten dais some think to have been the ten gene∣ral persecu∣tions within the first 300. yeers after Christ.
• * 1.408

  But o∣thers ra∣ther think that ten doth heer signifie many (as in some other places of scripture) and dais, as they are broken of by the nights that come betwixt, so to signifie such times of trial as shuld now & then have times of breathing likewise; that so the faithful may be refeshed, & gather their strength against a fresh assalt ensuing.
• * 1.409

  Cap. 3.
• * 1.410

  Cap. 21.
• * 1.411

  Eccl. 15.
• * 1.412

  Iohn. 12.
• * 1.413

  A firm re∣solution.
• * 1.414

  Eccl. 9.
• * 1.415

  1. Co. 16.
• * 1.416

  Eccl. 11.
• * 1.417

  2. Par. 15.
• * 1.418

  Dan. 3.
• * 1.419

  Act. 4.5.
• * 1.420

  Acts. 21.
• * 1.421

  Rom. 8.
• * 1.422

  Which book is not any part of canonical scripture: neverthe∣les this ex∣ample may wel be tru, for that such con∣stancie is oftē found in the chil∣dren of God.
• * 1.423

  It was a manifest breach of the law of God: and so no smal matter to them that knew it.
• * 1.424

  2. Mac. 7.
• * 1.425

  A marve∣lous con∣stancie of the seven Machabees and their mother.
• * 1.426

  A woorthie saieng.
• * 1.427

  Lib. 8. off. 38.
• * 1.428

  How a man may come to an invinci∣ble resolu∣tion.
• * 1.429

  2. Cor. 4.
• * 1.430

  The suffe∣rings of the apostles.
• * 1.431

  2. Cor. 6.
• * 1.432

  2. Cor. 11.
• * 1.433

  The parti∣cular suffe∣rings of S. Paul.
• * 1.434

  Mat. 17.
• * 1.435

  1. Pet. 2.
• * 1.436

  Heb. 12.
• * 1.437

  A notable exhortati∣on of the apostle.
• * 1.438

  Prou. 3.
• * 1.439

  Iob. 5. Apoc. 3.
• * 1.440

  Iac. 5.
• * 1.441

  The exhor∣tation of S. Iames.
• * 1.442

  1. Mac. 2.
• * 1.443

  Gen. 12.
• * 1.444

  Gen. 41.
• * 1.445

  Num. 25.
• * 1.446

  Iosu. 1.
• * 1.447

  Iudg. 14.
• * 1.448

  2. Reg. 2.
• * 1.449

  4. Reg. 1.
• * 1.450

  Dan. 3.
• * 1.451

  Dan. 9.
• * 1.452

  Iohn. 12.
• * 1.453

  2. Tim. 4.
• * 1.454

  Mat. 13. Marc. 4. Luc. 8.
• * 1.455

  The exposi∣tion of the parable of the seed.
• * 1.456

  The impor∣tance of this parable.
• * 1.457

  Mat. 13.
• * 1.458

  The parts of this chapter.
• * 1.459

  1 The first part: how al the world is vanitie.
• * 1.460

  2. Par. 9.
• * 1.461

  The worldly prosperitie of king Salo∣mon.
• * 1.462

  3. Reg. 4.
• * 1.463

  30. Cori simi¦lae, & 60. Co∣ri farinae: & every corus is 21. quar∣ters and od.
• * 1.463.1

  For 21. I think he ment but 11. for a Coras according to Iosephus is rekoned to be 738. of our gallons: which make of our measure 11. quarters, four bushels, one pek. So 900. being taken out of the total sum, the residu that re∣maineth doth agree wel to this ac∣count: for it maketh 1037. quar∣ters, six bushels, two peks. But of this kind of measure the judgment of the learned doth vary much, and it would aske a long discourse to beat out the more likely opinion, by conference of places and mea∣sures togither. By the account of Saint Ierom it commeth far short: that is, but to 232. quarters, six bu∣shels, and a halfe.
• * 1.464

  3. Reg. 11. Eccles. 1.
• * 1.465

  Salomons saieng of himselfe.
• * 1.466

  Eccl. 1.
• * 1.467

  1. Ioh. 2.
• * 1.468

  Three gene∣ral points of worldly va∣nities.
• * 1.469

  Vain glorie.
• * 1.470

  Mat. 27. Iohn. 8.
• * 1.471

  Iohn. 9.
• * 1.472

  Mat. 21. Mar. 11. Mat. 27. Luc. 23.
• * 1.473

  1. Cor. 4.
• * 1.474

  Luc. 18.
• * 1.475

  Dan. 3.
• * 1.476

  Pro. 27.
• * 1.477

  Psal. 9.
• * 1.478

  Psa. 140.
• * 1.479

  Psal. 39.
• * 1.480

  Apoc. 4.
• * 1.481

  Psa. 143.
• * 1.482

  Eccl. 23.
• * 1.483

  Worldly ho∣nor and pro∣motion.
• * 1.484

  Iohn. 11.
• * 1.485

  Iohn. 19.
• * 1.486

  Acts. 26.
• * 1.487

  1. Cor. 14.
• * 1.488

  The vanitie of worldly honor.
• * 1.489

  Psa. 138.
• * 1.490

  Sap. 6.
• * 1.491

  Worldly no∣bilitie.
• * 1.492

  Iob. 17.
• * 1.493

  Ose. 9.
• * 1.494

  Mat. 8.20.24.26. Iohn. 10.
• * 1.495

  1. Reg. 9. 1. Re. 16.
• * 1.496

  Mat. 4. Psal. 44. 1. Cor. 1.
• * 1.497

  The vanitie of worldly wisdome.
• * 1.498

  1. Cor. 3.
• * 1.499

  1. Reg. 9.
• * 1.500

  ••. Reg. 16.
• * 1.501

  Luc. 9.
• * 1.502

  1. Cor. 1.
• * 1.503

  Acts. 36.
• * 1.504

  Sap. 5.
• * 1.505

  1. Cor. 1.
• * 1.506

  1. Cor. 3.
• * 1.507

  The vanitie of beautie.
• * 1.508

  Pro. 31.
• * 1.509

  Psa. 118.
• * 1.510

  Psal. 4.
• * 1.511

  A lesson to be read in the beautie of al crea∣tures.
• * 1.512

  The vanitie of beautie.
• * 1.513

  The vanitie of apparel.
• * 1.514

  Eccl. 11.
• * 1.515

  1. Tim. 6.
• * 1.516

  Mat. 3.11. Luc. 7.
• * 1.517

  Luc. 16.
• * 1.518

  Gen. 3.
• * 1.519

  Heb. 12.
• * 1.520

  The extreme vanitie and povertie of man.
• * 1.521

  Psal. 77.
• * 1.522

  2
• * 1.523

  Concupis∣cence of the eies.
• * 1.524

  1. Tim. 6.
• * 1.525

  Pro. 11.
• * 1.526

  Sap. 5.
• * 1.527

  The vanitie and peril of worldly wealth.
• * 1.528

  Psal. 75.
• * 1.529

  Cap. 3.
• * 1.530

  Iac. 5.
• * 1.531

  Phil. 3.
• * 1.532

  Iob. 28.
• * 1.533

  Levi. 11.
• * 1.534

  Cap. 1.
• * 1.535

  Iob. 27.
• * 1.536

  Psal. 61. Eccl. 31.
• * 1.537

  Cap. 1. Mat. 19.
• * 1.538

  Luc. 6.
• * 1.539

  1. Tim. 6.
• * 1.540

  The pretence of wife and children re∣fused.
• * 1.541

  3 Of the vani∣tie of worldly pleasure.
• * 1.542

  Iohn. 16.
• * 1.543

  Iohn. 16.
• * 1.544

  Iob. 21.
• * 1.545

  Iob. 3.
• * 1.546

  Iob. 9.
• * 1.547

  Eccl. 9.
• * 1.548

  Tob. 5.
• * 1.549

  Why good men are sad in this life.
• * 1.550

  1. Cor. 2. 2. Cor. 7. Phil. 2. Iob. 3. Iohn. 16.
• * 1.551

  Calling and justifieng, are verie plain and infal∣lible tokens therof. Rom. 8.30. And so far is it not uncertain unto the faithful.
• * 1.552

  Rom. 8. Eph. 4. Mat. 24. 2. Cor. 5. and 7.
• * 1.553

  Eccl. 7.
• * 1.554

  Pro. 28.
• * 1.555

  Mich. 6.
• * 1.556

  Iohn. 10. Luc. 19.
• * 1.557

  A simili∣tude.
• * 1.558

  Prou. 14.
• * 1.559

  Amos. 2. Tob. 2.
• * 1.560

  Apoc. 18.
• * 1.561

  Psal. 38.
• * 1.562

  Esai. 59.
• * 1.563

  The ropes of vain glorie.
• * 1.564

  Psal. 3.
• * 1.565

  Psal. 39.
• * 1.566

  2 How worldly vanities are also deceits.
• * 1.567

  Mat. 13.
• * 1.568

  Gen. 29.
• * 1.569

  False pro∣mises of the world.
• * 1.570

  The false promise of renowm.
• * 1.571

  Psal. 9.
• * 1.572

  Iob. 13. Psal. 1.
• * 1.573

  A compa∣rison.
• * 1.574

  What the deceits of the world are.
• * 1.575

  A simili∣tude.
• * 1.576

  Mat. 4.
• * 1.577

  3. Reg. 22.
• * 1.578

  Apo. 17. Iudic. 4.
• * 1.579

  2. Reg. 20.
• * 1.580

  Luc. 22.
• * 1.581

  1. Reg. 25.
• * 1.582

  Psal. 4.
• * 1.583

  3 How plea∣sures of the world are thorns.
• * 1.584

  Hom. 15. in evang.
• * 1.585

  But the words of Christ de∣clare, that it is another thing that he did specially respect therin: that is, the cho∣king or destroieng of such corn as was sown among them; and the utter extin∣guishing, or great hindering of al good motions of the spirit of God, in al those that are worldly minded.
• * 1.586

  Ecc. 1.2.3.4
• * 1.587

  Phil. 4.
• * 1.588

  A compa∣rison.
• * 1.589

  Exod. 8.
• * 1.590

  Iere. 16.
• * 1.591

  Esai. 59.
• * 1.592

  The expli∣cation of the words of Esay.
• * 1.593

  Luc. 12.
• * 1.594

  Deu. 32.
• * 1.595

  4 The fourth part, how the world is mi∣serie.
• * 1.596

  Brevitie.
• * 1.597

  Eccl. 41.
• * 1.598

  1. Mac. 1.
• * 1.599

  Luc. 12.
• * 1.600

  A compa∣rison.
• * 1.601

  Discontent∣ment.
• * 1.602

  It selfe is not so called: but it is said, that those that marrie should have tribulation in the flesh: which is in respect of the cares & molestations that cō∣mōly hang (or specially at that time, as the case stood with them) on the married estate.
• * 1.603

  1. Cor. 7.28.
• * 1.604

  Miseries of bodie.
• * 1.605

  Wheras chance and fortune are used of us in much like sense, though the sense & mea∣ning of those that are instruc∣ted in the faith be good, refer∣ring al to the providence of God: yet seeing that Saint Au∣gustine long since was sorie, that he had so much used such words (as appeereth, Retr. 1. c. 1.) it were good that we also should more warily decline such words, as others have so prophanely abused. And bet∣ter were it a great deal to say, that such things are of the hand of God.
• * 1.606

  Of mind.
• * 1.607

  Of goods.
• * 1.608

  Of neigh∣bors.
• * 1.609

  Hester. 5.
• * 1.610

  The miserie of blindnes.
• * 1.611

  Exo. 10.
• * 1.612

  Mat. 13.
• * 1.613

  Luc. 16.
• * 1.614

  1. Cor. 2.
• * 1.615

  Acts. 9.
• * 1.616

  Temptati∣ons and dan∣gers.
• * 1.617

  Athan. in vita An∣thonij.
• * 1.618

  Psal. 10.
• * 1.619

  Facilitie of sinning.
• * 1.620

  Prou. 14.
• * 1.621

  Iob. 15.
• * 1.622

  The sinful state of the world.
• * 1.623

  5 The fift part of this chap∣ter.
• * 1.624

  Rom. 8.
• * 1.625

  Gal. 5.
• * 1.626

  The effects of the spirit of Christ.
• * 1.627

  Gal. 5.
• * 1.628

  The effects of the spirit of this world.
• * 1.629

  Two rules of S. Paul to know our spirit.
• * 1.630

  Gal. 5.
• * 1.631

  Christ and the world enimies. Iohn. 14.
• * 1.632

  Ioh. 15.17.
• * 1.633

  Iohn. 17.
• * 1.634

  Iohn. 2.
• * 1.635

  Iaco. 4.
• * 1.636

  1. Cor. 11.
• * 1.637

  Iohn. 12.
• * 1.638

  Iohn. 17.
• * 1.639

  Iohn. 1. Luc. 23.
• * 1.640

  Rom. 12.
• * 1.641

  Titus. 2.
• * 1.642

  1. Ioh. 2.
• * 1.643

  Why Christ hateth the world.
• * 1.644

  1. Ioh. 5.
• * 1.645

  Apoc. 3.
• * 1.646

  A descrip∣tion of the world.
• * 1.647

  Au. ep. 39.
• * 1.648

  Hom. 22. ad pop. Antioc.
• * 1.649

  The last part of this chap∣ter, how we may avoid the evil of the world.
• * 1.650

  Prou. 1.
• * 1.651

  Hom. 1. in Iosue.
• * 1.652

  Though the matter be good: yet hard∣ly doth it stand by these pla∣ces.
• * 1.653

  Psa. 120. Psa. 123.
• * 1.654

  Phil. 3.
• * 1.655

  Mat. 4.
• * 1.656

  Psal. 72.
• * 1.657

  Gal. 6. Phil. 3. 2. Cor. 10.
• * 1.658

  How to use worldly wealth to our advan∣tage.
• * 1.659

  Luc. 16.
• * 1.660

  Luc. 16.
• * 1.661

  Gal. 4. 2. Cor. 9.
• * 1.662

  Mat. 25.
• * 1.663

  Iaco. 5.
• * 1.664

  Dam. in hist. Barlaam & Josapha••••. 1 A parable.
• * 1.665

  The applica∣tion of this parable.
• * 1.666

  Luc. 12.
• * 1.667

  Apo. 14. Mat. 25.
• * 1.668

  Mat. 25.
• * 1.669

  Psa. 128.
• * 1.670

  Building on Gods bak.
• * 1.671

  Though it stand not on the na∣tural sense of this place: yet is it that in effect, which is rebuked, Rom. 6.1.
• * 1.672

  How God is both merci∣ful and iust.
• * 1.673

  Psal. 24.
• * 1.674

  Ser. 52. par∣vorum.
• * 1.675

  The two feet of God.
• * 1.676

  Serm. 6. in Cant.
• * 1.677

  Psa. 101. Psa. 148.
• * 1.678

  Tract. 33. in Iohn.
• * 1.679

  Psal. 24.
• * 1.680

  Psa. 102.
• * 1.681

  Two dangers of sinners.
• * 1.682

  Eccl. 5.
• * 1.683

  Eze. 18.
• * 1.684

  Rom. 2.
• * 1.685

  Tract. 33. in Ioan.
• * 1.686

  Gods good∣nes nothing helpeth those that perse∣vere in sin.
• * 1.687

  Psal. 72.
• * 1.688

  Psal. 33.
• * 1.689

  Ier. 6.8.
• * 1.690

  Eze. 13.
• * 1.691

  1. Ioh. 3.
• * 1.692

  The severi∣tie of Gods punishment upon sin.
• * 1.693

  The Angels.
• * 1.694

  Esai. 14.
• * 1.695

  2. Pet. 2. Ep. Iud.
• * 1.696

  Adam and Eve.
• * 1.697

  Moises and Aaron.
• * 1.698

  Num. 20.27.33. Deut. 10.32.34.
• * 1.699

  Saul.
• * 1.700

  1. Reg. 10. and 11. Acts. 13.
• * 1.701

  1. Reg. 13.15.16.
• * 1.702

  1. Reg. 16. 1. Reg. 31.
• * 1.703

  1. Par. 10.
• * 1.704

  2. Sam. 21.6
• * 1.705

  David.
• * 1.706

  2. Reg. 12.
• * 1.707

  Psal. 34.68.108.101. Psal. 29.
• * 1.708

  In this the sense is rather to be regar∣ded: than the words to be streit¦ly urged.
• * 1.709

  Gen. 4. Gen. 8. Gen. 19. Num. 16. Leui. 10.
• * 1.710

  Wherin also we may see what those may look for that worship God with mens tra∣ditions, or otherwise than he hath ap∣pointed.
• * 1.711

  Acts. 5.
• * 1.712

  The heavi∣nes of Gods hand.
• * 1.713

  Gen. 42.43.
• * 1.714

  Iosu. 18.
• * 1.715

  Iudi. 19.20.
• * 1.716

  Deu. 10.
• * 1.717

  Heb. 10.
• * 1.718

  Psa. 118.
• * 1.719

  Heb. 12.
• * 1.720

  Mat. 26.
• * 1.721

  Great and strange ef∣fects of Gods iustice.
• * 1.722

  Mat. 7.20.
• * 1.723

  Whether Gods mercie be greater than his iu∣stice.
• * 1.724

  Spread foorth over al his works: as both Augustine and Ierom do read; In omnia, or In Vniversa opera eius. Tom. 8.11. on behalfe of his chil∣dren. For even they also have their works so unperfect, and their faith so weak, that but in the depth of the mercie of God, they cannot in any wise be saved: no, not the best that ever was. But concerning that he doth so resolutely set down so many thou∣sands to be damned for one that is saved, it is somwhat more, than the word it selfe doth warrant; or the proportion of the mercie of God (compared with his justice) may seem to bear. And seeing that this whole treatise in these four next sections, viz. 16.19. is grounded upon a wrong text, therfore it is to be read so much more wa∣rily: and no further to be accounted of, than it may be found to have the word of God to warrant the same.
• * 1.725

  Psa. 144. Iac. 2.
• * 1.726

  Mat. 7.20.
• * 1.727

  Ose. 13.
• * 1.728

  2
• * 1.729

  1. Tim. 2.
• * 1.730

  Eze. 18.
• * 1.731

  Iere. 3.
• * 1.732

  Mat. 25.
• * 1.733

  Iosephus de bello Iud. lib. 1. cap. 1.2 3.
• * 1.734

  As a∣fore: not as though the mea∣ning shuld be, that God were more mer∣ciful, than just, holie, wise, or such like.
• * 1.735

  Psal. 83.
• * 1.736

  Psal. 84.
• * 1.737

  Psa. 100.
• * 1.738

  Psal. 33. Eccl. 1. Prou. 1. Eccl. 7. Eccl. 15. Eccl. 7. Eccl. 2.
• * 1.739

  The praise of tru fear.
• * 1.740

  Pro. 14.
• * 1.741

  Ecc. 1.2.15.
• * 1.742

  Psa. 112.
• * 1.743

  Eccl. 1.
• * 1.744

  Psal. 24. Psal. 30. Psal. 60. Psal. 62. Psa. 144.
• * 1.745

  Iob. 9.
• * 1.746

  Psal. 9.
• * 1.747

  Mat. 25. Luc. 16.
• * 1.748

  Mat. 7. Luc. 13.
• * 1.749

  Mat. 12.
• * 1.750

  Mat. 27. Mar. 15. Iohn. 2.
• * 1.751

  D. Thomas secunda se∣cundae. q. 14. art. 1.2.3.
• * 1.752

  Those six that Thomas there nameth, are desperati∣on, presumption, impoeni∣tencie, wilfulnes, impugning of the known truth, and en∣vieng of the grace that is gi∣ven to another. Al which may indeed be easily found to go against the spirit of God. But that they may be accounted to be that same, that in the scripture is called sin against the holie Ghost, and excluded al hope of par∣don, that is not so easily to be granted; for that the pro∣perties therunto assigned do not seem to be so fully found in any of these. A wilful resi∣sting of the known truth, not of infirmitie, for fear, or fa∣vor, but of meere malice for hatred of it, even only for that it is the truth, may seem to come much neerer unto it, than (al things conside∣red) those others do. Neither doth he set them down abso∣lutely to be six several sorts of that sin, but in that sense that himselfe doth there limit.
• * 1.753

  Why pre∣sumption is a sin against the holie Ghost.
• * 1.754

  Rom. 13.
• * 1.755

  Pro. 28. 2. Ioh. 4.
• * 1.756

  2. Tim. 4.
• * 1.757

  1. Pet. 1.
• * 1.758

  Phil. 2.
• * 1.759

  An obiecti∣on answered.
• * 1.760

  2. Tim. 1.
• * 1.761

  Servile fear, and the fear of children.
• * 1.762

  Rom. 8.
• * 1.763

  How the fear of gentils was servile.
• * 1.764

  1. Pet. 3.
• * 1.765

  Divers so take it: but it seemeth rather (in my judge∣ment) that such as expound it, as if the apostle forbad them to fear those adversa∣ries of theirs, do come somwhat neerer to the sense of the place.
• * 1.766

  Two things to be noted.
• * 1.767

  Truth it is, that such fear serveth wel to such a pur∣pose. But the fear that in this place is spoken of, seemeth by the circumstances of the place, not to be the servile, but the childlike fear. As also another sense of this place may stand likewise, viz. that to fear the Lord is the first, or principal part, or greatest point of al wisdome. For that whosoever feareth the Lord, shal so govern his wais, and have al things fal out so wel, that al the wisdome in al the world besides, can never be able so to forecast for al e∣vents. For the Lord himselfe taketh upon him the prote∣ction & government of those that fear him: on whose be∣halfe he maketh al things to fal out to the best.
• * 1.768

  Prou. 1.
• * 1.769

  Ion. 13.
• * 1.770

  Mat. 3.
• * 1.771

  1. Ioh. 4.
• * 1.772

  Tract. 9. in epist. 1. Ioh.
• * 1.773

  Then is it not that servile fear.
• * 1.774

  Luc. 12.
• * 1.775

  Mat. 10.
• * 1.776

  2. Cor. 5.
• * 1.777

  1. Cor. 9.
• * 1.778

  The con∣clusion.
• * 1.779

  1. Cor. 4.
• * 1.780

  Eph. 5.
• * 1.781

  Pro. 18.
• * 1.782

  The cause why the di∣vel persua∣deth us to delay.
• * 1.783

  Rom. 2.
• * 1.784

  Lib. 8. conf. cap. 7.18.
• * 1.785

  The causes which make our conver∣sion harder by delay.
• * 1.786

  The same shewed by compari∣sons.
• * 1.787

  An example
• * 1.788

  Tract. 49. in Ich.
• * 1.789

  Iohn. 11. Mat. 9. Luc. 7.
• * 1.790

  Eccl. 10.
• * 1.791

  Iob. 20.
• * 1.792

  Exo. 32.
• * 1.793

  A compa∣rison.
• * 1.794

  Ingratitude.
• * 1.795

  Mala. 1.
• * 1.796

  Deu. 25.
• * 1.797

  Levi. 3. Num. 18. Malac. 1.
• * 1.798

  Eccl. 5.
• * 1.799

  Serm. 1.10. de sanctis.
• * 1.800

  The losse of time.
• * 1.801

  A compa∣rison.
• * 1.802

  Pro. 20.
• * 1.803

  The obli∣gation and charge by delay.
• * 1.804

  Rom. 8.
• * 1.805

  Rom. 2.
• * 1.806

  Lib. de la. & li. 5. ep. 5. ad cor.
• * 1.807

  Ep. 27. ad Eustoch.
• * 1.808

  Ad virg. lap sam. c. 8.
• * 1.809

  Psal. 26.
• * 1.810

  The exam∣ple of the theefe saved on the crosse discussed.
• * 1.811

  The bles∣sed virgin likewise, & other god∣ly women were by: but said nothing (that we read of) in his de∣fence: a plaine breach of the first, fift, sixt, and ninth comman∣dements.
• * 1.812

  Serm. 120. de tem.
• * 1.813

  The bles∣sed virgin, S. Iohn, & others, as afore: and this stag∣gering must needs be sin.
• * 1.814

  The general way.
• * 1.815

  2. Cor. 11.
• * 1.816

  Psal. 61.
• * 1.817

  Eccl. 21.
• * 1.818

  Gal. 6.
• * 1.819

  That the conversion made at the first day is very dowt∣ful.
• * 1.820

  The first reason.
• * 1.821

  The second reason.
• * 1.822

  2. Reg. 16.
• * 1.823

  2. Reg. 19.
• * 1.824

  3. Reg. 2.
• * 1.825

  The third reason.
• * 1.826

  Iere. 13.
• * 1.827

  The fourth reason.
• * 1.828

  2. Cor. 11.
• * 1.829

  Prou. 1. Iere. 35.
• * 1.830

  Pro. 11.
• * 1.831

  Psa. 149.
• * 1.832

  Prou. 1.
• * 1.833

  Psal. 58.
• * 1.834

  Prou. 1.
• * 1.835

  Apoc. 2.
• * 1.836

  Herod.
• * 1.837

  Marc. 6.
• * 1.838

  Herod the second.
• * 1.839

  Luc. 11. Luc. 23. Mat. 14.
• * 1.840

  Pilate.
• * 1.841

  Mat. 27.
• * 1.842

  Agrippa.
• * 1.843

  Acts. 26.
• * 1.844

  Pharao.
• * 1.845

  Exod. 9. Acts. 24.
• * 1.846

  Felix.
• * 1.847

  The dangers of passing the day of our voca∣tion.
• * 1.848

  Exo. 33.
• * 1.849

  Rom. 9.
• * 1.850

  Luc. 21.
• * 1.851

  Eccl. 5.
• * 1.852

  Heb. 3.
• * 1.853

  Acts. 7.
• * 1.854

  Apoc. 3.
• * 1.855

  Psal. 94.
• * 1.856

  Godlines the only gain of time.
• * 1.857

  Deu. 32.
• * 1.858

  Exod. 9.
• * 1.859

  Mat. 25.
• * 1.860

  Heb. 12.
• * 1.861

  2. Mac. 9.
• * 1.862

  Esai. 55.
• * 1.863

  2. Cor. 6.
• * 1.864

  Tract. 33. in Ioh.
• * 1.865

  Of sloth.
• * 1.866

  1. Cor. 6.
• * 1.867

  Pro. 21.
• * 1.868

  Mat. 25.
• * 1.869

  Mat. 21.
• * 1.870

  Four effects of sloth.
• * 1.871

  1 Drowsines.
• * 1.872

  Pro. 19. Ephes. 5. Mar. 13. Mat. 24. and 25.
• * 1.873

  Pro. 6. & 24
• * 1.874

  2 Fear.
• * 1.875

  Pro. 19.
• * 1.876

  Psal. 52.
• * 1.877

  Pro. 22.
• * 1.878

  Pusillani∣mitie.
• * 1.879

  Eccl. 22.
• * 1.880

  The vul∣gar tran∣slation so readeth: but now it is found, that therin it misseth the sense of the text in both these places heer alledged. And yet the mat∣ter it selfe is tru, though it have no warrant hence.
• * 1.881

  Lazines.
• * 1.882

  Pro. 26.
• * 1.883

  Pro. 13.
• * 1.884

  Pro. 19.
• * 1.885

  Means to remoove sloth.
• * 1.886

  1. The. 3.
• * 1.887

  Mat. 20.
• * 1.888

  Iohn. 15.
• * 1.889

  Luc. 13.
• * 1.890

  Mat. 11.
• * 1.891

  Eccl. 9.
• * 1.892

  Pro. 10.
• * 1.893

  Pro. 20.
• * 1.894

  Cap. 3.
• * 1.895

  Pro. 6.
• * 1.896

  Colos. 1. Rom. 12. Gal. 6.
• * 1.897

  Of negli∣gence.
• * 1.898

  Epicurism, or life of Epicures.
• * 1.899

  Phil. 3. Rom. 16.
• * 1.900

  Titus. 1.
• * 1.901

  Eccl. 2.
• * 1.902

  Of careles Atheists.
• * 1.903

  Deu. 22.
• * 1.904

  Apoc. 3.
• * 1.905

  Luc. 6.
• * 1.906

  Mat. 12.
• * 1.907

  Mat. 6.
• * 1.908

  The cheefe cause of A∣theism at this day.
• * 1.909

  1. Ioh. 2.
• * 1.910

  A compa∣rison.
• * 1.911

  The way to cure care∣les men.
• * 1.912

  Deut. 6. Mat. 22. Luc. 10.
• * 1.913

  Deut. 6. and 11. Iohn. 1.
• * 1.914

  Luc. 10.
• * 1.915

  1. Ioh. 2.
• * 1.916

  Luc. 18.
• * 1.917

  Ephes. 5.
• * 1.918

  Luc. 21. Mat. 24. Mich. 6. Rom. 11. Rom. 12. Mat. 10.
• * 1.919

  Mat. 13.
• * 1.920

  Pag. 34. and 46.
• * 1.921

  Of hardnes of hart.
• * 1.922

  Two degrees of hardnes of hart.
• * 1.923

  Mat. 27.
• * 1.924

  It seemed to be of weaknes rather, thā of such ob∣duration as was in Pharao, or is spoken of heer.
• * 1.925

  Exo. 6.7.8.
• * 1.926

  Acts. 26.27.
• * 1.927

  In these two also it seemeth rather to have been ig∣norance, than obduration. But the example is notably found in the Preests, Scribes, and Pharisies: who ever opposed themselves a∣gainst the preaching of Christ; and at the length put him to death.
• * 1.928

  Persecu∣tors.
• * 1.929

  A second de∣gree of obdu∣ration.
• * 1.930

  Iob. 21.
• * 1.931

  Psal. 57.
• * 1.932

  Sap. 4.
• * 1.933

  Zach. 7.
• * 1.934

  The hard harted Iews.
• * 1.935

  Acts. 7.
• * 1.936

  Mat. 5. Luc. 11.13.
• * 1.937

  Iere. 5.
• * 1.938

  Iere. 8.
• * 1.939

  Eze. 18.
• * 1.940

  Iob. 21.
• * 1.941

  Esai. 28.
• * 1.942

  The descrip∣tion of an hard hart.
• * 1.943

  Psal. 75.
• * 1.944

  Esai. 48.
• * 1.945

  Lib. 1. de consid. ad Eug. c. 2.
• * 1.946

  The expli∣cation of S. Barnards words.
• * 1.947

  The danger of an hard hart.
• * 1.948

  Eccl. 23.
• * 1.949

  Eccl. 3.
• * 1.950

  Li. 1. de con∣sul. c. 1.
• * 1.951

  Eze. 36.
• * 1.952

  Two kinds of harts in men with their pro∣perties.
• * 1.953

  Exo. 4.7.14
• * 1.954

  Au. 1.18. su∣per Exod. & serm. 88. de temp.
• * 1.955

  Eze. 36.
• * 1.956

  Heb. 6.
• * 1.957

  Heb. 6.
• * 1.958

  Ephes. 4. 1. The. 5.
• * 1.959

  Heb. 3.
• * 1.960

  Psal. 94.
• * 1.961

  3. Reg. 3.
• * 1.962

  Esai. 66.
• * 1.963

  The conclu∣sion of this whole booke. Pag. 12.
• * 1.964

  As may appeer in my preface to the rea∣der.
• * 1.965

  Which was, for that either time, or health, or libertie did not permit
• * 1.966

  Phil. 2.
• * 1.967

  The effect of that which hath been said in this booke.
• * 1.968

  In the first part.
• * 1.969

  In the second part.
• * 1.970

  Luc. 15.
• * 1.971

  A notable saieng of S. Ierom.
• * 1.972

  Luc. 15.