Certain Meditations of Perfect Consolation, Part 2

Certain Meditations of Perfect Consolation · Part 2

¶ Heere foloweth the ſecond part of this treatiſe.

¶ Heer ſhalbe declared in this ſecond table, ſeuen conſiderations contrary to theſe before. The firſt ſhalbe the good within vsus, the ſecond the good to come, the third the good paſſed, the fourth the good beneath vsus, the fiſt the good on the left ſide, the ſixt the good on the right ſyde, the ſeuenth the good aboue vsus.

¶ The firſt Chapiter of the firſt conſideration whiche is the good within vsus.

WHat man is he that cā numbre the goodꝭ and treaſures, that one poſſeſſeth in his owne perſon? Firſt, who can eſteem how great the bodily graces bee? that is to ſay. p. 28Helth, ſtrength, beauty, the quickening of the ſpirit, and alſo the noble kinde of man, whiche is mete to put in execution many excellent thinges as wel priuately as in publike, the whiche other creatures can not doo? But I pray you what great thing is it, if wee hauehave vſed theſe good giftꝭ, ten, twenty or thirty yeeres, with quietnes and pleaſures, by the grace and goodnes of God? And yet the Germaines hauehave a prouerb: there is many euelles in one good houre. What ought we to doo, wee that hauehave receiued ſo long reſt, and ſo many good houres, and will not ſuffer a little euel one poore houre? We ſe then how we be couered all with the goodnes of God. And how ſmall be the euelles that we be touched or ſtriken with (at the leaſt y^• greateſt part of vsus) our good God not being onelyonly content with theſe goodes: but ioyneth to thē riches, abundance of all thinges? And although it bee not common to all, yet it is to many, and principally to thoſe that bee not ſtrong enough, to ſuffer euelles and miſery. For as I hauehave ſaid before, he geueth greater ſtrength to thoſe whome he geueth leſſe goodes, that all thinges may be equall, & he may be knowen a righteous iudge in all thingꝭ. For great abundance of goodes and riches bringeth not ſo great conſolation: as dooth a good conſcience and a ioyful hart. And alſo hee geeueth to ſome plenty of children, whiche is a ſouereign pleaſure (as they ſay). To other glory, powre, principalitie, good renoume, fauour, honor and other like thinges, the whiche though they be geuen vsus to pleaſure in, eyther long time or ſhort, yet they geue vsus to vnderſtand, how we ſhall behaue our ſelues in ſmall euelles, when they come. But the goodes of the ſpirite, be muche more excellent then all theſe aforeſaid. As vnderſtanding, iudgement, facundity, p. 29knowledge, prudence, or wiſedome. Now our good God, dooth moderate the equality of his adminiſtration in theſe goodes, aſwel as in the other, ſo that hee dooth not preferre the one before the other. For in ſteed of theſe goodes whiche lacketh to ſome: he geueth more courage, or more reſt, or greater tranquility. Now in all theſe thinges we muſt conſider the great liberalitie of God, with thankeſgeuing, and comfort our infirmitie, ſo that we doo not diſmay in our ſelues, although in this multitude of excellent goodes, there is ſome ſharpneſſe mingled with it. For among vsus men that be volupteous, there is no meat ſodden, roſted or otherwiſe, what ſoeuer it be, whiche is found good nor ſauery without ſauce, that hath ſome egar taſte of nature, or that may ſeaſon it. For this is moſte true, that when one vſeth to eat nothing, but ſweet thinges, and dooth continew with the ſame: it is a thing intollerable, ſo that it is wel ſaid of ſome, that ſay all pleaſure and volupteouſneſſe engendreth werines, when it is continued. Alſo volupruoſitie is finally conuerted into wearines and paine, that is to weet. This life is not ſo ſtrong, that it may beare the onelyonly vſe of goodes and pleaſures, without ſome temperature of euelles mixed therewith. From thence commeth this prouerbe, that the bones ought to be ſtrong, whiche ſhould beare all their daies in welth and proſperitie. And for my part, I hauehave wel conſidered this prouerbe and oftentimes, and I maruail of the ſentence, which containeth ſo effectuall trueth. For ther is in mā certain deſtres whiche doo repugne the one againſt the other the whiche ſeeke but good daies, and neuertheleſſe, when they hauehave that they moſte deſire: they can leſſe ſuffer it, then if they had euel daies. For what dooth God ſet before vsus in thys point: but that y^e croſſe to bee meruailed p. 30at, namely of the enemies of the croſſe? So that God dooth temper and ſeaſon all thinges, by theſe afore ſaid meanes, and ſanctifieth thē that they periſhe not, in ſuche maner as one ſalteth fleſhe, leaſt that therein breede mag…ts. From whēce commeth it then that wee doo not accept willingly, this temperature ſēt of God? For when he dooth not ſend it: our life whiche can not beare the voluptuous pleaſures of proſperitie, wyll call or deſire it of his owne proper accord. By this meanes we ſee how true it is that Salomon ſaith of God, whiche quencheth by little and little with great powre, and diſpoſeth all thingꝭ eaſely. For if they beholde wel theſe commodities: they may ſone know how true it is that is recited by Moiſes in the. 32. Chapiter of Deuteronomiū. He hath horne vsus on his backe, hee hath led vsus about, and preſerued vsus, as the apple of his eye. By theſe thinges we may ſtoppe y^e mouthes of thoſe that w^t great vnthankfulnes babble & ſay, that there is more euellꝭ in this life then goodꝭ. Beholde we hauehave no lack of felicitie and cō modities w^t infinit nūbers of delectatiōs, but rather there is great lack of ſuche as doo wel vnderſtand, that the Pſalmiſt reciteth. The earth is full of y^e mercy of the Lorde, and agaī the earth is ful of his praiſe. And in the Pſalm. 104. The earth is ful of thy bleſſing. Lorde thou haſte geuen me reioiſing in thy wurkꝭ. Frō thēce commeth it, y^t they ſing in y^e Churche ordinarely. The heauens and the earth, O Lord, be filled with thy glory. And wherfore is that? Becauſe that there is many felicities for the whiche he ought to be praiſed: but it is only for thoſe that hauehave their eies ſet to beholde his dooinges. For as we hauehave ſaid of the euelles in the firſt part. For the greater knowledge that any one hath: ſo muche more hath he the infelicitie great. And as p. 31the goodes and commodities commeth about vsus on eueryevery ſide, and by a maner of ſaying doo blinde thē eies

Neuertheleſſe they be no greater then we doo eſtee me them, for all thinges that God hath created bee excellent good, yea notwithſtanding they be not ſo known nor vnderſtād of all men, as it is ſaid of ſome, In y^e Pſal. 77. They hauehave nothing eſteemed the Land whiche was good and pleaſaunt. Job geueth vsus a good example of this ſpeculation, the whiche ſeing all his good quite from him and deffroied, ſaid. If we hauehave receiued goodneſſe at the hand of the Lorde: wherefore ſhall wee not alſo ſuffer euelles? Truly this is a wurd wurthy to be engraued within our hartꝭ, and a ſinguler cōfort of great powre in our temptations. For certainly Job did not onelyonly ſuffer: but with the ſame hee was tempted with impatience of his owne wife, the whiche ſaid to him contemptuouſly. Thou remaineſt ſtil in thy ſīplicity. Blaſpheme the Lorde and dye, as if ſhee had ſaid. All mē may plainly ſee that there is no God that wil leaue thee ſo and forſake thee. Wherefore then dooſt thou put thy truſt in him, and dooſt not rather deny him? And in ſuche ſort after ſhee had angred him, ſaid. Wherfore dooſt thou not knowledge thy ſelf to be mortall, and that nothing is left vntounto thee after this life? There is none of vsus the whiche his owne wife (that is to ſay ſenſualitie) ſhal not furniſh inough of ſuche matters, for the ſenſuall man vnderſtandeth not the thinges that …e of God. Now all goodes that be corporall be common to all, but the Chriſtian and faithful hath other goodes muche more excellent, whiche be inward goodꝭ, that is to weet the faith of Jeſus Chriſt, of whom it is ſaid in the Pſalme. 44. The kinges daughter is all glorioꝰ within, her clothīg is all of wrought golde. For as ye… p. 32hauehave ſeene the euelles in the firſt cō ſideration, that there is no euell ſo greate in man: as the euell within him. Alſo the faithful may not nor cā not ſe the ineſtimable great goodnes or felicitie that is with in him, for if he felt it: be holde hee ſhould bee incontinent in heauen, for y^e kingdome of heauen is within vsus, as ſaith Jeſꝰ Chriſte. For to hauehave faith, is to hauehave the trueth & the wurd of God. Now to hauehave the wurd of God: is to hauehave God the creator & maker of all thīgꝭ And if theſe thinges were reueled to the ſoule, in ſuche perfection as they be in deede: ſhee would ſpring out of the body incontinent, for the great abundaunce of ioy and ſweetneſſe. Wherfore of good right, the louing corrections of whiche we hauehave ſpoke before, be called aduertiſementes of the goodes, whiche wee hauehave within vsus, the whiche our good God declareth to vsus by the ſame, becauſe this life can not bear nor ſuffer that they vereueled to it, but thorow the great goodnes and mercy of God: they bee hidde to vsus, vntil toey bee growen in their perfect meaſure. This is it that the Fathers and Mothers doo geue to their Children, ſometimes little Horſes, Tabors, Pipes and other trifels, by the whiche they doo incite and ſtur vp the mindes of their children, to greater and more excellente thinges. Neuertheles they doo break foorthe and ſhew them ſelues ſometimes, as when the conſcience reioiceth and triumpheth in the confidēce and ſure truſt of God, and when ſhee ſpeaketh willingly and frely of God, when ſhee heareth his wurd with a gratioꝰ eare and an attentife heart, when ſhe is brought to be ready and diligent to ſerue him, obey him, to doo good wurkes and to ſuffer aduerſities, the whiche thinges be certain tokens of an ineſtimable good, which is therein hidden, the whiche ſpringeth out thorow a certain conduit by p. 33ſmall droppꝭ, although it happeneth ſometimes that this is reueled more fully at large, vntounto thoſe ſpirites whiche be geuen to contemplation, ſo they finde them ſelues as it were ſwallowed vp: y^t they wot not where they be, as Saint Auguſtine confeſſeth him ſelf to be and many others.

¶ The ſecond Chapiter of the ſecond conſideration the which is the good to come or before vsus.

THoſe that be no Chriſtians can finde no great comefort in hope of the good to come, in the middes of their troubles, becauſe all thinges be to them vncertaine. For this affection and vaine hope, dooth bring to them a certaine tumult, but thorow faith wee doo comfort one an other freendly. And wee doo hope for better thinges, but the weaker doo at tempt & clime vp to great thingꝭ and oftē in vncertitude, & yet they be oftē deceiued & voyd of their hope, as Jeſus Chriſte ſheweth in y^e. 12. of S. Luke, of him y^t ſaid to his ſoule. I wil pul down my barns, & make thē greater & ſay to my ſoule. Take thy reſt, drīk, eat & make good cheer, for y^u haſt goodꝭ inough for many yeers but God ſaid. Fool, this night ſhal thy ſoule be taken frō thee: & the goodꝭ that y^u haſt heapid together, whoſe ſhall they be thē? Euen ſo is it w^t him y^t gathereth treaſure & is not riche in God. But y^e Chriſtians hauehave a more excellēt felycitie whiche commeth certainly, but it is thorow afflictions & death. Alſo they reioice in a certaine & ſure hope ſo that the preſent euel endeth, and contrary y^e good augmenteth whiche is the verity in Jeſus Chriſte, where in they proſpet and profit, from day to day, and for the louelove thereof they liue in hope, and ouer & aboue theſe thinges, they hauehave two moſte great commodities p. 34in the death to come. Firſt the death is an end of all the tragedy of euelles, of this preſent life, as it is written. The death of the faithfull is pretious before the face of God, & againe. I ſhall ſleepe in peace and reſt me. If the righteous be preuented by death: hee findeth quickening and comfort. And contrary the death to the wicked, and Infidels: is the beginning of euelles, as it is ſaid. The death of the wicked is moſte vnhappy, alſo the euel dooth ouertake and katche y^e wicked in his death. In this maner was Lazarꝰ cōforted y^t which hath receiued heere his euel, and the riche glotton, vnhappy was tormented, becauſe hee receiued his goodes heere in this life. By this meanes alſo it commeth that the Chriſtian findeth him ſelf alwayes better and encreaſing in goodneſſe, whether he liue or whether he dye, ſo bleſſed a thing it is to be a Chriſtian, and to beleue in Jeſus Chriſte, and therefore Saint Paule ſaith. Chriſt is to me aduauntage, whether I liue or whether I dy. And to the Romaines. 15. Hee that liueth: liueth to the Lorde, and he that dieth, dieth to the Lorde, be it whether we liue, or whether we dy: we be the Lordes. Jeſus Chriſte hath begotten vsus this aſſurance. For he is dead and riſen againe, to thend that he might be Lorde of the quicke and the dead, hauing powre to make vsus ſure and to certify vsus aſwel in the death as in the life, as is ſaid in the. 23. Pſalme. Though I ſhould walke in the middeſt of the ſhadow of death yet wil I feare no euel, for thou art with mee. But if we be not certified of this aduauntage of death: it is a ſign that the faith of Jeſꝰ Chriſt is in firm and weak in vsus, the whiche doo not wurthely eſteeme the gaine and price of his moſte precioꝰ death. They cannot beleue yet the death to be good: becauſe that is letted by the olde man, and the wiſedome of the p. 35fleſhe, whiche hath yet to muche vigour and ſtrength, and therfore wee ought to aſſay and auaunce to know and to louelove this benefite of death. It is a hard ſaying and difficul, to ſay that the death which is to others the greatiſt of all euelles, ſhalbee to vsus the moſte excellent gaine and profit. And if Ieſꝰ Chriſte had not wrought this good in vsus: what profit were it for vsus to habandon and forſake our ſelues? But this wurke that he hath wrought in vsus, is a ſinguler deuine wurk. For this cauſe no man ought to diſmay, for he hath made the euel of death to bee turned to moſte good and profit. Wherefore death is now to the faithful dead, and is not terrible but only the outward apparence, euen as a ſlaine ſerpent hath yet remaining the terrible figure or apparence of a ſerpent that hee had: and yet is it but the figure or image. So there is but one euel dead, and it may no more noy or hurt vsus. And alſo as Moyſes cōmaunded to make a ſerpent of braſſe, and to beholde and looke vponupon it, did put away the ſtinging of the quicke ſerpentꝭ, as it is ſaid, in the. 21. of Numery: likewiſe if our death be looked vponupon with a godly eye, and ſtedfaſt in the faith of Chriſte: it periſheth and nothing appereth but onelyonly y^e figure of death. So louingly dooth the bountifulnes and mercy of God entreat vsus, which yet be weaklinges and infirme thorow theſe and ſuche like figures, becauſe of neceſſitie, death muſt take vsus away. Neuertheleſſe he hath ſo ouercome and brought to nought the ſtrength and powre of death, that to vsus remaineth no more but the onelyonly figure, and for this cauſe the ſcriptures doo rather call it a ſleepe then a death. The ſecond benefite of death is, that not only it maketh an end of paines and euelles of this preſent life: but alſo bringeth a more excellent thing, that is an end of vice and p. 36ſin, the whiche cheefly maketh death moſte deſirable to the faithfull ſoulꝭ, yea more then dooth any worldly felicitie, as wee hauehave treated heere before. For truly the euellꝭ of the ſoule whiche is vice and ſinne, be without compariſon, worſe then the euelles of the body, for if we were wiſe: theſe onelyonly euelles in deede ſhould make to vsus death more deſirable, and more louingly to embrace it, whiche if it doo not: it is a ſigne that we feel not that we ought to feel, nor yet doo ſufficiently hate the euelles of our ſoulles, conſidering that this life, is ſubiect to many daungers, and the fallīg and ſliding of ſinne dooth compaſſe vsus about, with ſnares on eueryevery ſyde. And finally wee cannot liue without ſynne. Beeholde then that death is a moſte ſinguler good remedy, for it deliuereth vsus from theſe daungers, it cutteth vsus away and deliuereth vsus wholy from ſinne, and therefore the authour of the booke of Sapience concludeth in the praiſe of the righteouſe in the. 4. Chapiter, ſaying. Being made at one and beloued of God liuing amongeſt ſinners, was taken away and trāſported to the end that ſinne and euell ſhould not chaunge his vnderſtanding or that deceitfulneſſe ſhould not begile his ſoule, for the bewitching of lies and dremes maketh good thinges darke, the vnſtedfaſtnes of volupteous deſire: turneth away the vnderſtanding of the ſiple. O how true be theſe thingꝭ? & how doo we ſe this to come pas daily? And in an other text. Though he was ſoone dead: yet fulfilled hee muche time, for his ſoule pleaſed God, therfore he haſted to take him away frō among the wicked. So it cōmeth to paſſe by the mercy of God, that the death whiche was the paine of ſinne to man: is now made the ende of ſin, and the beginning of life and righteouſneſſe to the Chriſtian. Therfore of neceſſitie hee that loueth life and p. 37ryghteouſneſſe: loueth alſo death, whiche is the miniſter and the ſhop of life, and is in no cace afraid of it. For otherwiſe he ſhall neuer attaine to life nor righteouſnes, and he that cannot ſo doo: let him be diligent to pray to God that he may hauehave ſuche aminde. For the cauſe why God teacheth vsus to ſay, thy will be doone, is that we can not deſire this of our ſelues, but we rather doo abhorre death, ſo that wee doo rather louelove ſinne and death: then life and righteouſneſſe. Therfore did God ordeine death, for the deſtruction of ſinne. For we may gather by this, that incontinent after ſin hee ſet & ordeined death to Adam as a deliuerance from ſin, and that before hee caſt him out of Paradice, to the ende that hee would ſhew vsus that death neither dooth nor wurketh any euell in vsus but is the cauſer of all good, for it was ſet forth in Paradice in maner of a ſatiſfaction. But trueth it is, by the enuy of the deuel, death is entred into the world, but thorow the mercy and goodneſſe of God, hee dooth cauſe that death is not hurtful to vsus, but hath ordeined it from the beginning, to bee the puniſhement and death of ſinne, for he ſignified the ſame when he ſpake before of death to Adam in the cōmaundement. Neuertheles he ſtayed not in his wurds: but pronounced death and qualifyed the rigour of the commaundement. But GOD did not in plaine wurdꝭ declare death: but only ſaid, thou art duſt, and into duſt thou ſhalt return. Item thou ſhalt return into earth frō the which thou art come. As euen then hating death would not name it, as it is ſaid.

Wrath is in his indignation, and life in his wil. Now it may be ſaid that if death had not bene neceſſary, to put away ſin: God would not hauehave pronounced it But God taketh no other wepons againſt ſinne whiche hath engendred death, but death it p. 38ſelf. Heere is fulfilled that one ſaid properly, that the inuentor of death is dead by his owne inuencion, alſo the ſinne is deſtroyed by his owne frute, and ſlaine by the death that he hath engēdred. As a viper is ſlain by her owne yung ſerpentꝭ. Beeholde a thing moſte pleaſaunt to heere and vnderſtand, that ſinne is deſtroyed by no other meanes, but by her own proper wurk, and her throte cut by her owne knife, and her hed cut of by her owne ſwoord as was Goliath. Goliath was the figure of ſin. This Giaunt was fearfull to all men except to little Dauid, that is to ſay the Sonne of GOD Jeſus Chriſte: the whiche hath ouerthrowen this terrible Giant, and hath cut of his hed with his owne ſwoord. Now it may be ſaid that there is no ſwoord meter thē Goliath owne ſwoord. 1. Samuel. 21. Chapiter. If now wee doo meditate theſe ioyes of the vertue of the Sōne of GOD and the giftꝭ of his grace, how ſhould any little euell torment vsus: ſeing ſo great euellꝭ whiche may happen is turned to ſo great good?

¶ The third Chapiter of the third conſideration whiche is the good paſſed or after vsus.

THis good is eaſy to conſider by his oppoſit or contrary euel paſſed, onelyonly it is a help to him y^t would conſider heere Saint Auguſtine in his confeſſions, Hee is a good teacher in this, where hee reciteth the good graces and benefites that hee hath receiued from his mothers wombe. So is likewiſe the Pſalmiſt in the. 138. Pſalme. Saying. Lorde thou haſt prooued me, or among other thinges meruailing of the prouidence of God, vponupon him ſelf ſaith▪ Thou haſt knowen my thoughtes afar of, thou haſt tried my hart and my raines, as if he had ſaid p. 39I ſee now how far of it is from mee all that euer I thought or did, or all that I might obtain or poſſes, or how little is put in execution by my proper meanes or induſtry, but that all this hath bene diſpoſed and ordained long time before by thy ordinaunce and prouidence (O Lorde) breefly thou haſt foreſeene all my waies, or rather in thy might and powre wee doo learn theſe thinges by our owne experience, for if wee call to remembraunce our life paſſed, is it notenough to aſtunny vsus that wee hauehave thought willed, doone, and ſaid ſuche thinges, whiche we hauehave little or nothing foreſeene? How often had wee doone things, cleane contrary, if we had bene left in our owne free wil? So that we now beginning to vnderſtand and to beholde the prouidence and care of God, to bee preſent and fauourable toward vsus by his vigilāt help and ſuccoure, that wee hauehave nether thought willed nor ſaid, but that he hath before ordeined. As it is ſaid in the. 7. Chapiter of Sapience. We and our wurdes be all in the hand of God, as Saint Paule ſaith, the which dooth all thinges in vsus. Wherefore then bee wee ſo without vnderſtanding, and hauehave our hartes ſo hardened? Wherefore be we not aſhamed miſerable that wee bee? that beeing ſhewed by our owne proper experience wee ſeeing plainly and openly, how often the Lorde hath bene careful for vsus, and watcheful euen vntounto this houre, and how he hath endowed vsus w^t all maner of good and great benefites, and yet cannot wee reſign and acknowledge to him the onelyonly care and watche ouer vsus in a very little preſent euel. But wee behaue our ſelues as though hee had forſaken vsus or as though that wee could put it of or quit our ſelues of it. Is it not ſaid in the. 139. Pſalme. I am poore and miſerable but the Lorde careth for me? VponUpon this. S. Auguſtine ſaith.

p. 40He that made thee careth for thee. Permit and rendre to him that made thee, before thou were any thing, to hauehave cure and charge of thee. How ſhould hee not now hauehave cure ouer thee, foraſmuche as thou art now that ſame that hee would hauehave thee? But we wil be partakers of his kingdome with him, wee doo attribute to him this, that hee made vsus, and yet wil we ſcarcely doo that: or at the leaſt doo it very coldely, and yet notwithſtanding we vſurpe the cuſtody that he hath ouer vsus, as if he (after he had made vsus) would retire him ſelf farre from vsus, to forſake vsus and leaue vsus in our owne hands. But if our wiſedome, councelles, and deliberations doo let vsus or blinde our eyes that wee can not ſee this care of GOD ouer vsus, when paraduenture many thinges happen to vsus according to our deliberations and purpoſes: let vsus returne to the Pſalmiſt in y^e. 138. Pſalm. and conſider our owne ſelues, whiche ſaith. My bones are not hidden from thee (O Lorde) ſaith hee, though I was made in a ſecret place, that is to ſay. Thou ſaweſt my bones in my mothers womb, when as yet I was not, and when my mother knew not what was made in her, and my ſubſtaunce was in the loweſt partes of the earth, that is to ſay, the figure or forme of my body was not hidden to thee beeing in the profound entrailles of my mother, for thou formedſt them and made them What dooth he declare by theſe wurdes, but onelyonly propoſeth this great example how our good God hath alwaies had care of vsus without vsus? What is he that glory that he hath made any thing of that is made? Who hath geuen vnderſtāding or knowledge, to the mothers to geue ſucke, to entertaine, nouriſhe, louelove, and doo all dutyes & offices of a mother, euen then when we did not feele our life, brefly, wee know, not theſe thinges and beleeue p. 41not that they were doone to vsus, if wee had not ſeene the like thinges doone to others whiche were doone to vsus, euen as though wee had ſlept, or as though we had beene dead, or more aptly to ſay, as if we had not yet bene borne, as touching our owne knowledge. Alſo ſeeing how true this is, y^t without our help wee hauehave beene brought and directed vntounto deuine cō fort and great mercifulneſſe, and yet we dout or that worce is we diſpaire that our good God hath care of vsus. If parauenture there be any whiche is not inſtructed or moued by this experience: I know no way how hee may be taught or inſtructed, for there is not one Infant that wee doo ſee with our eyes but may inſtruct vsus, in this ca…e euidently. Now ſeeing ſo many examples ſetle before our eyes: we ought to be aſhamed of our foly and ignorance. But if we dout that any maner of good or euell may happen to vsus, how little ſo euer it bee, without the ſinguler prouidence of God, read Saint Peter in his firſt Epiſtle the fift Chapiter. Caſt all oure care vponupon him, for he careth for vsus, and in thē. 54. Pſalme. Caſt thy care vponupon the Lord, and hee ſhall nuriſhe thee.

And. S. Auguſtine ſpeaketh in his confeſſions to his ſoule. Wherefore dooſt thou ſtay thee vponupon thy ſelf, and continueſt not firme and ſtable? caſt thy ſelf vponupon thy God, for hee wil not withdraw his hand from thee nor ſuffer thee to fall. And moreouer Saint Peter ſaith in the. 4. Chapiter of his firſt Epiſtle. Thoſe that ſuffer by the wil of God: let them commit their ſoules in well dooing to the creator whiche is moſte faithful. O the bountifulneſſe of our GOD. If any may know God in this maner, in what ſuerty, reſt and ioy ſhall he liue? Suche a one hathe GOD verely within him. He is well aſſured and moſte certaine that all that he hath or may hauehave, be it great or ſmall thinges, or p. 42what ſo euer ſhall happen or con…e to him at any time, that it commeth by the good wil and diſpoſition of God. The ſentence of Saint Peter ſtandeth allwaies moſte true and vndouted. He hath care for you. May one heare wurdes more ſweet and comfortable then theſe? and therefore he ſaith. Caſt all your care vponupon him, but now if wee doo not: what other thing doo wee but aſſay and prooue to ſtop and let the care that GOD hath of vsus, and to bring oure life ful of ſorow, heuines and care, with thought & turmoiling within our ſelues. And what cā we get by thus dooing? Our ſaluation is nothing aduaunced nor preferred, but as ſaith Eccleſiaſtes. It is a vanitie of vanities and affliction of ſpirit, for that booke ſpeaketh againſt ſuche doutfulneſſe in ſuche wiſe, as hee that had prooued many thinges in him ſelf. Neuertheleſſe could finde in all theſe thinges but labour vanity and affliction of ſpirit ſo that hee concludeth that it is a gift of God, for any man to eat drink and reioice with his wife, that is to ſay, if he liue without care, committyng to GOD all the care of him ſelf and his, Wherfore to conclude we ought not to be careful for oure ſelues, nor to pluck from God the care ouer vsus, thus you may eaſely vnderſtand the reſt, as I hauehave ſaid before by the calling to minde your life paſſed.

¶ The fourth Chapiter of the fourth conſideration of the good vnderunder vsus.

HEtherto wee hauehave ſeene the goodꝭ whiche be oures and whiche bee in our ſelues, now let vsus ſee thoſe that bee in others, and w^t out vsus. The firſt of theſe is in thoſe that be vnderunder vsus, that is to ſay in the reprobate damned ſoules, but this is wundrefull. For what good may p. 43one finde in the dead and …? But y^e mercy and goodneſſe of God is ſo great vniuerſally, that he teacheth vsus to ſe our good in y^e middeſt of great euelles. Let vsus in the firſt place compare them and vsus together; and then we ſhall ſee our …able gaines, as one may gather eaſely by the oppoſit conſideratiōs or contrary euelles. For ſo many euelꝭ of death, hell and dampnation as wee doo ſee in them: ſo many gaines doo wee ſee in our ſelues, and ſo muche the greater as theſes be gre…o and great. This conſideration ought not lightly to be paſſed ouer, becauſe theſe thinges doo propoſe and ſet before our eyes the great merey of God whiche is moſte excellent and meruailous, and it is daungerous not to way theſe things ſo great and excellent, that wee be not found ingrate and on thankfull, and to be dampned with the or more greuouſſy tormented▪ And the more that weeſe them howle and lament: the more wee ought to reioice in the bounty and mercy of God towardes vsus, according as is ſaid in y^e. 65. Chapiter of Eſay. Beholde my ſeruauntes eat and drink, and you dy in hunger and ſorow & languor for thirſt. Beeholde my ſeruauntes reioice in great gladneſſe of hart, & you houle and lament for the very dolours and ſorow of your hartes, and cry for the great oppreſſion of ſpirit, your name ſhall not be ſworne by among my elect. &c. Finally as I hauehave ſaid theſe horrible examples of euel liuers and reprobate, doo help and further to our aduertiſement & geueth vsus good inſtructions as Saint Gregory reciteth in his dialogues, that hee is happy whiche can beware by the daungers of others. And although this benefit touche not our hartes but faintly, becauſe it is common and happeneth often: yet neuertheles it is wurthy to bee eſtemed and numbred among y^e greateſt benefitꝭ, and greatly p. 44approoued of wiſe men, and of thoſe that hauehave godly vnderſtanding. Beholde a great part of the holy ſcriptures, teache to this ende. And when we be taught and ſhewed the wrath, the iudgementes and horrible threatninges of GOD, what helthful doctrines doo theſe examples bring to vsus of theſe accurſed & miſerable people, for to confirme vsus more & more?

It dooth then begin to make vsus the more to feele the effect and ſtrength thereof: when wee doo put vponupon vsus the affection of thoſe that doo ſuffer, & after a maner to ſay when wee be in their place and perſon, for then they doo moue vsus and aduertiſe vsus greatly to praiſe and magnify the goodnes of him, whiche hath preſerued vsus frō theſe horrible euelles. Now let vsus be holde the iuſtice of Godꝭ diuinitie in them. Foraſmuche as God is a iuſt iudge, therefore muſt wee louelove & greatly praiſe his righteouſnes and iuſtice, and by this meanes reioice in God, euen when he deſtroyeth the wicked body & ſoule. For his admirable and great iuſtice, ſhineth in a a merueilous maner in all theſe thinges. For the very hell is filled w^t the mageſty and goodneſſe of God, as alſo is the heauens. For the iuſtice of God, is God him ſelf. And God is the high ſoueraigne goodneſſe. And therefore as wee ought to louelove the bounty and mercy of God: ſo ought wee alſo to louelove his iuſtice and iudgement, to praiſe it and ſhew it forth. In this ſence Dauid ſaith. The righteous ſhall reioice when he ſhall ſe the vengeaunce, hee ſhall waſhe his handes in the bloud of the wicked. Alſo the Lorde for bad Samuel any lenger to lament Saul, as it is written in the .16. Chapiter of the firſt booke of Samuell, ſaying. How long wilt thou la ment Saull? Beholde I hauehave caſt him of that hee reigne no more …uer Iſraell, as if hee had ſaid, dooth my wil diſpleaſe thee, that thou preferriſt p. 45the wil of mā before mine? Breefly this is the voice of praiſe and reioyſing, the whiche is ſo often ſpokē of in the Pſalmes, that the Lorde is the iudge of widowes, and father of orphelins, hee wil reuenge the poore and the oppreſſed, his enemies ſhalbe confounded, the wicked ſhalbee deſtroyed, & many other like thingꝭ. But if any of a fooliſhe pitie, will lament or bewaile this cruel generation, the whiche hath not onelyonly put to death the righteous and innocent, but alſo the Sonne of GOD, and all by the conſpiracy of theſe wicked impes: ſhall he not be found as one that reioyceth in their eniquitie with thē and approuing that which they hauehave doone, yea and is woorthy to periſhe with thē which would not hauehave their ſinnes puniſhed? Now heare that is ſaid in the .19. Chapiter of the ſecond booke of Samuel. Thou loueſt thoſe which hate thee, & hateſt thoſe y^t louelove thee. This Joab ſaid to Dauid when hee lamented ouermuche for his murderer Abſalom. Wherefore in this conſideration we ought to reioyce together with all the faithfull of GOD, for his righteouſneſſe the which puniſheth moſte iuſtly the perſecutors of the true religion, to the end that the elect of God may be deliuered from the hand of them. In this part we ſe ſhining in the reprobate and dampned ſuche benefites & treſures as bee not ſmall, but great and excellent, that is to ſay, the vengeaunce of the outrage doone to the faithful, yea the iniury doon to thee if thou be righteoꝰ with them, wherefore then bee not diſmaied if God by thy preſent euil, hee taketh vengeaunce of thine enemy, that is to ſay, the ſin of thy body, but rather thou oughteſt to reioyce, & to praiſe God, for the execution hereof, whiche is moſte iuſt and right, whiche yet before thou cāſt open thy mouth to pray dooth ſley and diſtroy in thy ſelf the p. 46moſte wicked enemy that thou haſt, that is the ſinnes that is within thee, but if thou haſt compaſſion of this enemy: thou ſhalt be found a freend of ſinne, and enemy of iuſtice and righteouſneſſe whiche woorketh in thee. Wherfore wee ought to take heed that it bee not ſayd to vsus, thou loueſt thoſe that hate thee: and hateſt thoſe that louelove thee. For as thou oughteſt to reioyce in the iuſtice of God, perſe cuting thy ſinne: euen ſo reioice in the execution againſt ſinners, enemies to God and to man. We heare now what excellēt benefites is foūd in great and horrible euelꝭ, and how we ought to reioyce in our great miſeries, not becauſe of y^e euelꝭ it ſelf: but becauſe of the ineſtimable goodneſſe and iuſtice of God, the which taketh vengeaunce of oure ſinnes and wickednes.

¶ The fift Chapiter of the fyfth conſideration of the good on the left hand.

HEre is to be ſpoken of the aduerſaries that be yet liuing in the world, for in the Chapiter going before we hauehave treated of the aduerſaries that be all damned & made like to the deuelles, but we muſt conſider theſe heere with an other affection, and conſider them two maner of waies. Firſt they abound and proſper in temporall thingꝭ, in ſuche ſort that the Prophetꝭ them ſelues were almoſte moued to enuy thē, becauſe of their felicitie, as it is ſaid in the. 73. Pſalme. My foot had all moſte ſlipped, my ſteps were almoſte gone ſeeyng the wicked in ſuche proſperitie and felicitie, I had euen all moſte borne them enuy. And in the ſame Pſalme. Beholde the wicked (habunding in iniquitie) hauehave obtayned great riches. And in the. 12. of Jeremy. p. 47Thou art verely righteous Lord when I doo argue againſt thee, neuertheleſſe I ſhall conſider of the thinges that be righteous with thee. Wherfore doo I ſee the wicked proſper, the affaires of all thoſe whiche wurk wickedneſſe and goe forward. But y^e queſtions is, Wherefore dooth he poure vponupon them ſo great benefites, and ſo vndeſerued: but to the end to comefort vsus, and to ſhew how good he wil be to them that are of an vpright hart, as it is ſaide in y^e ſame Pſalme. He that is ſo good to the wicked: how muche more wil he be good to the faithful? and in that he dooth not tormēt the wicked with any maner euelles, but the good he prooueth them by many euellꝭ: that they may know that he is good to them, not onelyonly in goodes that be preſent: but alſo in riches whiche bee hidden and inuinſible, that they may ſay with the Pſalmiſt. It is good for me to ioyne my ſelf to the Lorde, and to ſet my hope and truſt in my God, as if he had ſaid. Although I ſuffer, ſeeing them deliuered and free without trouble, yet I hauehave this confidence, that God wil let me feele his clemency and goodneſſe muche more then ſhall they. And therefore the diſible goodes of the wicked: bee ſpurres to moue vsus to truſt in the inuiſible goodꝭ and to diſpiſe & ſet light by the euellꝭ whiche we ſuffer. It is it that y^e Lord Jeſus commaundeth vsus in the ſixt Chapiter of Saint Mathew, to beholde the birdes of the ayre and the Lillyes of the feeld, ſaying. If God ſo clothe the graſſe whiche is to day in his flowre and to morow caſt into the furnace: how muche rather wil he clothe you? O ye of little faith. Wherefore by the compariſon of the goodꝭ, whiche the wicked abuſe and the euelles and miſeries whiche wee ſuffer: our faith is exerciſed, and wee obtaine conſolation in God, whiche is the moſte holy conſolatiō and comfort. p. 48So neceſſary it is that all thingꝭ happen to the beſt to y^e faithful. The other goodes, whiche is muche more to be meruailed at: is that their euelles be turned to our good and profite as GOD hath ordeined it. For all though their ſinnes be offenſiue to y^e weakeſt and infirm and feeble ſ…lꝭ, neuertheles they be exerciſes of vertue, and of ſpirituall battaile and of greater helth to the ſtrong and faithful. For bleſſed is the man that ſuffreth in temptation, for when he ſhal be tried: he ſhall receiue a crowne of life. Now is there a greater temptation then theſe multitude of moſte euell examples? And y^e cheefe reaſon why the world is called an enemy to the faithful and electe of God: is that by their enticementes and wicked wurkes, they may draw vsus, allure, prouoke and turne vsus from the way of God to their wayes. As is ſaide in y^e. 6. of Geneſis. The Sonnes of God ſaw the daughters of men that they were faire, and ioyned them ſelues to them. Alſo in Numeri. 25. Chapiter. The Children of Iſrael are fallē with the daughters of the Moabites, inſomuche that it is a thing helthful to vsus to be continually preſſed & holden down by ſome miſfortune, ſo that we ſtriuing with the euell occaſions of the world: fall not into ſinne and wickedneſſe, we I ſay that be ſo weake. Alſo Saint Peter in the. 2. Chapiter of his ſecond Epiſtle commendeth Lot, for that he ſuffred many wicked examples of the Sodomites, ſo that he profited and encreaced in righteouſnes thorow theſe thīgꝭ. Therfore it is neceſſary y^e offences happen whiche engender warre and victory. Yet notwithſtanding, wo bee to y^e world becauſe of offences. Now if God procure vsus ſo great goodneſſe, in the ſinnes and wickedneſſe of others: how muche more ought we to beleeue with all our hartes that hee ſhall procure and turne into good our p. 49euelles and miſfortunes, although the ſence and feeling of the fleſhe iudgeth otherwiſe? The world bringeth vsus no leſſe goodneſſe on the other ſide with his euelles, whiche is called aduerſitie & miſery. For thoſe whiche he can not ſwallow by enticementes and incorporate to him ſelf by offences: hee aſſayeth to repulſe and put fro him by aduerūtyes, and driueth them of by paines and tormentes, procuring alwaies againſt them ſnares by examples of ſin, & foining out his furies by horrible tormentes and paines. This is the monſter that the Poets doo call Chimery, whiche hath the hedde of a damoſell and gratious countenaunce, the wombe of a Lion, and the taile of a venemus ſerpent. For the ende to whiche the world pretendeth, what with his volupteouſnes, and what w^t his tiranny: is poiſoned death and dampnation eternally. So now wee ſee that God hath made vsus to finde our cheef goodꝭ in y^e midſt of the ſinn… of y^e world, to thend that y^e perſecutious and afflictions whiche he ſendeth be not to vsus idle nor vaī. They be or deyned vsus for the encreaſing of oure benefites, in ſuche wiſe that the ſame wherewith the world dooth noy and moleſt vsus: be conſtrained to profit vsus. As Saint Auguſtine ſaith of the litle Children that Herod put to death. That hee neuer profyted ſo muche by louelove and good wil: as hee did by hate. And Saint Agathe went into the Priſon very ioyouſly as to a banket, ſaying thus. If thou dooſt not tame my bodye by thy tormentors: my ſoule ſhall not come into heauen, for to receiue y^e moſte bleſſed crown.

And as the graine of wheat is not laid vp into the barnes, but firſt is driuen out of the eare, and ſore beatē in the ayer barne. But wherefore doe wee tary vponupon thinges ſo ſmall, ſeeyng the holy ſcriptures and all y^e ſayinges of the auncient fathers, the p. 50actes of all the holy faithfull ſaintes and ſeruauntꝭ of God accord to this? For thoſe that ſeem to be moſte hurtful to the beleuers: be thoſe that doo them moſte good, if they doo ſuffer it patiently. As Saint Peter ſaith in the. 3. Chapiter of his. 1. Epiſtle. And who is hee that can hurt you if ye folow that is good. And in the Pſalme. …. His enemy ſhall not ouertake him, and the ſonne of wickednes ſhal not hurt him. And how ſhall he not hurt him? Doothe hee not kil often?

But yet in hurting and meleſting, he dooth ſeruice and profit very much to the faithful. So now we may ſee our ſelues dwelling in the midſt of al perfect goodnes whiche compaſſeth vsus about on eueryevery ſide If we be wiſe and conſider them with a godly eye, and notwithſtanding yet we remain in the midſt of thaforſaid euelles. So wunderfully be thinges tempered and mingled by the cōning and meruelous wurk of Godꝭ diuine power.

¶ The ſixt Chapiter of the ſixth conſideration of the good on the right hand.

THis benefit is the Church or congregation of the faithful, the new creature of God, our brethern and freendes, wherein we ſee nothing but all goodnes and conſolation, although we ſe not this continually with the corporall eyes as we may ſee in the contrary Image of euelles: but w^t the ſpirituall eye, and alſo that thoſe goodes, whiche we ſee the faithful poſſeſſe, be not to bee reiected: but rather to conſider y^t God dooth comfort vsus in ſuch cōmodities, For the Pſalmiſt in the. 73. Pſalme durſt not condemne nor reiect thoſe that poſſeſſed riches of the worlde, ſaithe. If I ſhould ſpeak ſo: I ſhould condemn the generatiōs of thy Children, that is to ſay. If I ſhould ſay, that they be all wicked, and that all p. 51thoſe that be riche, honorable, & helthful, be reprobate: I ſhould condemne thy very ſeruauntes, of whom there be riche, honorable, & helthfull. And alſo where as Saint Paul exhorteth Timothe to geue commaundement to the riche of this world that they be not proud, yet hee dooth not forbid to hauehave riches: and the ſcriptures ſheweth that Abraham, Iſaac and Jacob, were riche, and Daniell and his felowes were honored in Babilō, and alſo many other kingꝭ in Juda were found faithful ſeruauntes of GOD. The Pſalmiſt caſteth his eyes vponupon theſe, and ſaith. If I had ſo ſayd: I had reproued the generations of thy Children, GOD (I ſay) geueth abundance of theſe riches to his people of tentimes, for the releefe aſwel of thē ſelues as of others, but theſe goodes be not there owne proper & effectuall goodes: but onelyonly figures and ſhadowes of the true goodes, whiche bee faith, hope, charitie and other graces and giftes, whiche bee all made commō by charitie. This is the communion of ſaintes in the whiche wee ſhould glory. And who is he that wil not recoyce now, yea although it be in the middeſt of great euelles, if hee beleue that this is true, that is to ſay If he beleeue that the goodneſſe of all the Saintes be his, and that his euel is their euel alſo? This Image is moſte pleaſaunt and amiable to beholde, whiche the Apoſtle to the Galathians painteth and deſcribeth to vsus in this ſorre. Beare the burthens one of an other, and ſo fulfil the law of Chriſte. Is not this a good thing to be in ſuche a …ace: that when one member ſuffreth, all the reſt ſuffer alſo? and when one is glorified all the other reioyce with him? As it is ſaid in Saint Paule to the Corinthians. When I ſuffer, I ſuffer not alone, Jeſus Chriſte and all the Chriſtians ſuffer with mee, as God him ſelf ſaith. He that toucheth you toucheth p. 52the apple of mine eye. Alſo the Churche dooth feele and beare with my burthen, their vertue is my vertue, the faith of the Churche and cō gregation dooth ſtrengthen my Infidelitie. The chaſtitie of the Churche dooth help to beare with the temptation of my fleſhe. The praier of them is watcheful for mee, and alſo moſte neceſſary. Breefly the members hauehave ſuche care the one for the other, that the moſte honeſt doo couer the moſte ſimple, they doo ſerue them and honour thē, as the Apoſtle doothe very wel deſcribe to y^e Corinthians. Now in this cace I may glory, that is, in the goodnes of other as in mine owne proper, and alſo they be mine owne when I am content to communicate with them. Now though I bee filthy and wretched, yet thoſe that I louelove and of whome I am one, be fair and beautifull, by the whiche louelove I make not onelyonly their goodnes mine: but alſo them ſelues bee made mine, and therefore vnderunder the glory of thē my ſhame ſhalbe couered and bewtified, by their habundance: my pouertie ſhalbe fulfilled. Who is he thē y^t can diſpaire in his ſinnes? Who is he that wil not now reioyce in his afflictions and ſuffringes? For beholde he beareth no more his afflictions and paines, but they doo beare with him, he beareth thē not alone: but is holpen by a bleſſed company of the Children of God, and of Jeſus Chriſte him ſelf. Suche an excellent thing is it to be of the Communion of the faithful, and of the Churche of Jeſus Chriſte. But if there be any that beleueth not theſe thinges to be thus: he is an Infidel, and dooth diſalow Jeſus Chriſte and his Churche, becauſe he feeleth not theſe thinges whiche be infallible true. But what is the cauſe that thou falleſt not into diſpaire, and that thou art not become vtterly vnpacient? Is it thy vertue? No truly, but the communion of p. 52the faithfull. For otherwiſe thou couldeſt not beare the leaſt ſin that is, nor ſuffer one wurd of a man ſpoken againſt thee. So good is Jeſus Chriſte to thee, and ſo nigh to thee is he and his Churche. This is it that we ſay, I …eleeue in the holy Ghoſte & the holy vniuerſal congregatiō or Churche. What is it to beleeue y^e holy Churche vniuerſall, but the communion of the holy and faithful?

But now in what thinges doo the ſaintes communicate? They communicate in good and euel. For all thinges be to all men, as the ſacrament of the ſupper of the Lorde repreſenteth the ſame to vsus, in bread & wine, where wee bee called by Saint Paul one onelyonly body, one bread, and one drink. For who is he that can offend or hurt the leaſt part of our body: but by and by he greeueth the whole body in the ſame? Who may ſuffer the leaſt prick in our toe, but all the body wilbe greued with the ſame? What good is doone to the foote, but all the body wil reioyce? Euen ſo are wee all one body, for all that one ſuffreth: I ſuffer alſo, and what ſoeuer good is doone to one, is doon to my ſelf. For who can take any part or porcion of the bread or ſupper of the Lorde how little ſo euer it bee, to whome it may not be ſaid that he hath receaued the Lordes ſupper? Who is he that dooth deſpiſe the leaſt porcion of the bread: the whiche likewiſe may not be ſaide that he hath deſpiſed the holy communion or ſupper? Wherefore if wee be angred, if we ſuffer, yea if we dy, caſt our eyes vponupon this, and beleeue firmly, be wee certaine that it is not wee that be ſadde or heuy, or that doo ſuffer, or that doo dy, no we be not alone: but Jeſus Chriſte and his Churche ſuffreth with vsus. So is it that Jeſus Chriſte hath willed that the way of death ſhould bee to vsus comfortable and that we ſhould paſſe ouer all our miſeries by the ſame the whiche all p. 54mē hauehave in horrour and be afraid of. But now wee entring into the way of the paſſion and of the death, hauing all the Churche to accompany vsus, and the Church dooth ſuffer more conſtantly then we can our ſelues, ſo that we may truly appropriat & take to our ſelues that whiche Elie ſayde to his ſeruaunt Giezi, whiche was taken with feare in the ſecond, of Kinges the ſixt Chapiter. Feare not for there are more on our ſides then of our ennemies. And after Elie had praied: hee ſaid Lorde y^t it may pleaſe thee to open the eyes of this Lad that he may ſe, and then the Lord opened the eyes of Giezi and he ſaw and beholde the mountaine was ful of ſouldiers and of Chariottes round about Elie. And now their lacketh no more to vsus, but that wee pray that God wil open our eyes that wee may ſee the Churche or congregation of GOD round about vsus, yea the eyes of our faith, & thē ther ſhalbe nothīg ſo horrible nor fearful that ſhall make vsus a fraid, as is ſaid in the. 134. Pſalme. As the hye mountaines are round about him: euen ſo ſtandeth the Lorde about his people from this time forth for euermore.

Amen.

¶ The ſeuenth Chapiter of the ſeuenth conſideration of the good whiche is aboue vsus.

I Doo not ſpeake of the eternall and celeſtiall goodꝭ, whiche the bleſſed doo enioy, as in a clear light and viſion of God: but rather or at the leaſt I ſpeake of thoſe according to faith, and after the meanes by the whiche theſe thinges may bee comprehended of vsus. Alſo this ſeuenth conſideration is Jeſꝰ Chriſt the king of glory, riſing from death. For as we reade in the ſeuenth conſideration of euelles, he ſuffred, died, & p. 54was buried: ſo heerewe may beholde y^e ſouerein īeſtimable ioy of our hartꝭ and the ſtrength of our felicitie and comfort. The Sonne of God beeing raiſed frō death dieth no more, death ſhall no more reigne nor hauehave domination ouer him. This is the furnace of Charitie and the fire of GOD in Sion, as ſaith Eſay. For Jeſꝰ Chriſt is born to vsus, and not onelyonly ſo: but is alſo geuen to vsus, and therfore his reſurrection is mine, and all that he hath accompliſhed by his moſte glorious reſurrection. And as Saint Paul in the. 8. to the Romaines, dooth glory and reioyce, ſaiyng. How ſhall he not geue vsus all thinges with him?

Now what hath hee doone in riſing from death? He hath deſtroyed ſinne, he hath raiſed the righteoꝰ and iuſt, hee hath ſwalowed vp death, he hath brought life, hee hath obtained victory ouer hel, and prepared for vsus euer laſting glory. Beholde the ineſtimable goodes, ſo that the vnderſtanding of man can very hardly perceiue o… beleeue that they be geuen to him. As Jacob in the. 45. Chapiter of Geneſis, hearing that his Son Joſeph reigned in Egipt, he as riſing from a deepe and profound dreame: myght not beleeue thoſe whiche tolde him thoſe thinges vntil they ſhewed him the Chariottes with ſtuffe, ſent from Joſeph. Alſo as difficil and hard a thing it is to vsus to beleeue y^t ſo great goodes is prepared for vsus by Jeſus Chriſte, to vsus whiche be ſo vnwurthy except he him ſelf doo make vsus beleue it by his wurd in many ſure textes & places. And as he did appeere and declare him ſelf to his diſciples, by many apparitions, Alſo he dooth now allure and draw vsus to him, as by Chariottes, by long experience and vſage, and this is a Chariot moſte gratioꝰ & louing, that he is made of God to vsus righteouſnes, wiſedome, ſanctification and redemption. As Saint Paul ſaith. 1. Corinthians the. 1. Chapiter. p. 56I am a ſinner, but I am borne and lifted vp in his righteouſneſſe which is made mine. I ā filthy ſhameful, and miſerable, but his holineſſe is made to me my ſanctification and my purgation in the whiche I am moſte graciouſly and louingly trained and brought vp. I am fooliſh, but his wiſedome dooth ſuſtaine and bear me. I am wurthy of damnation, but his liberty is my ſufficient raūſome. O Chariot moſte ſure, ſo that y^e Chriſtian and faithful perſon (whiche beleueth the ſame) may aſmuche glory and reioyce in all theſe goodes and merites of our Lorde Jeſus Chriſte: as him ſelf had doone them. They be his owne proper, ſo that now he may boldely abide the iudgement of God, the whiche without this is of all men importable. This faith is a thing moſte excellent, for it bringeth to vsus ſuche ineſtimable goodes, ſo glorioꝰ, that it dooth conſtitute vsus the glorioꝰ Children of God, for wee can not bee Children, but wee muſt poſſeſſe and obtaine the goodes of our father and the enheritaunce. Now the Chriſtians may boldely ſay, death where is thy victory? O death where is thy ſting? that is to ſay ſinne, for the …ing of death: is ſinne▪ and the ſtrength of ſinne: is the lawe. Thankes bee to our Lorde God whiche hathe made vsus to obtaine victory by Jeſꝰ Chriſte our Lord, y^t is to ſay. The law dooth conſtitute and declare vsus ſinners, ſin maketh vsus culpable of death and dāp nation. Now who hath vanquiſhed theſe thinges? Is it our righteouſnes? Is it our good life? No truly, it is the Lord Jeſus riſing from death, cō demning death and ſin, making vsus partakers of his righteouſneſſe, reſigning to vsus his merites, putting his hand vponupon vsus and taketh vsus to him, and fulfilleth the law, and ouercommeth ſinne and death. Now for all theſe thinges, honour, geuing of thankes, and praiſe bee to our good p. 66God for euer and euer. Amen.

This is the moſte ſouereigne conſideration in the whiche we be all redy ſo by lifted vp, not onelyonly aboue our euelles: but alſo aboue our goodneſſe, and be all ready in poſſeſſion of the goodes of others, gotten by the labor of other, in place where we were couched before in the euells of other, and conquered by the ſinnꝭ of other, and augmented by our owne▪ We be now couched and ſet in the place of the righteouſnes of Jeſus Chriſte, y^t whiche is to him righteouſnes, for aſ muche as we are ioyned to hi, which is agreable to God, and as a mediatour dooth intercede & make requeſt for vsus and this moſte holy ſacrificator and aduocate is made whole altogether oures. Theſe thing doo make the Chriſtian to be ful of all ſtrength Lorde of all thinges, hauing all …nges, and all without ſinne, and wh… he ſhal be yet in any: ſinne, the ſinne ſhall not greene him, but bee perd… ned, becauſe of y^e inſuperable righteouſnes of the Lord Jeſus, the whiche dooth as it were ſwalow vp all our ſinnes▪ vponupon whome our faith is ſtayed, hoping ſted faſtly that Jeſus Chriſte is euen ſuche a one as we beleue that he is. And he that beleeueth not this: it is to him as one y^e tolde him a fable or as to a dum man or one that knoweth not Chriſte, nor what he dooth profite him, nor what vtilitie is in Jeſus Chriſte. Where fore if we had no other meditations or conſiderations but this onelyonly, it were ſufficient to fulfil vsus with vnſpeakable conſolation, if it bee diligently conſidered w^t an attentife hart, we ſhall not onelyonly be ſorowful for our euelles: but alſo we ſhall glory and reioyce in out tribulations, thorow the great ioy that we hauehave in our Lord Jeſus, and ſhall ſcantly feele our miſeries and euelles. That good Lord Jeſus our God bleſſed for euer: make vsus to feel and perceiue this Glory. So be it.