THE FIRST CHAPTER of the first consideration, which is of the inward good.

WHo is able to number euen those good thinges onely which euery one possesseth in his one person? The giftes of the body First how many are the giftes of the bodye? as beautie, strength, health, quicknes of sense, whereunto in the male kinde may be added the moste noble sex, whereby he is fit to doe many things both [Page 40]priuate and publike, and to atchieue many notable exploytes, How we may take comfort by considera­tion of the giftes of the body. whereunto a woman is vnapt. Nowe what a great matter is it, if by the blessing of God thou enioyest these excellent gifts ten, twenty, thirty yeares w ^t pleasure, & at the last art troubled in some one of them for the space of ten daies? It is a common saying among notorious offen­ders: It is but one ill howres matter, and agayne, A good howre is worth an ill howre. What shal be sayd of vs, who enioy many good howres, and wil not suffer euil so much as one howre? We see therefore in how great plenty we enioy the benefits of God, and with how fewe euills we are scarce touched, at the least the most of vs. Our most gratious God not content with these good thinges, giueth moreouer ri­ches, abundance of all things, if not to all, surely to many, and to them especially that are weake to beare euills. For as I haue sayd before, vpon whom he bestoweth lesse riches, or giftes of the body, vpon them he bestoweth more giftes of the mind, that all thinges may be equall, & he a iust iudge of all. For abundance of riches doth not so much comfort as a ioyful mind. Moreouer [Page 41]he giueth vnto some goodly children, great pleasure, power, rule, honour, fame, glory, fauour, &c. which if he permitte to enioy a long time, yea but a small time, they will easily admonish what is to be done in a li­tle euill.

But the giftes of the mind are more ex­cellent then all these, as witte, knowledge, How we may be cō ­forted by considera­tion of the giftes of the mind. iudgement, eloquence, wisedom, & as in the other, so in bestowing of these he vseth a meane and equalitie, so that vpon whom he hath bestowed more of these good thinges, he hath not therfore preferred them before others, whom in steede of these he hath gi­uen more peace or pleasure of the minde. Nowe in all these we must with thankful­nes acknowledge the large liberalitie and bountifulnes of God, & comfort our infir­mity, that in the multitude & plenty of good things we do not meruel, if some sharpenes be mingled therwith, seeing that to delicat persons neither rostedmeate is liked with­out sauce, neither almost any other meate, which eyther hath not some sharpe taste of it selfe, or is tempered with some thinge that hath a sharpe taste: so vntolerable a thinge is continuall and onely sweetenes, [Page 42]that one sayde rightly: All pleasure by continuance maketh it selfe lothesome. And an other said: Pleasure it selfe at the last is a labour, euen because this life is more weake, then that it is able without the temperature of euills, to enioy onely good thinges, by reason of the ouermuch aboundance of good thinges, whereupon hath risen this prouerbe, The bones must be stronge which shall beare good dayes, which prouerbe I oftentimes considering do greatly maruell what a maruelous and true meaning it hath, that mens minds are contrary to them selues, who seke no other but good dayes, which notwithstanding when they haue obtained, they can worse away with them then with euill.

Now what other thinge are we taught hereby, but that euen in the very enemies of the crosse, the crosse is maruelous, so that by the meanes thereof all ought to be tempered and sanctified least they perish, as flesh must be seasoned with salt, lest it stincke and corrupt.

Why then doe we not most willingly receiue this tēperature sent of God, which if he should not send, our life which is not a­ble [Page 43]continually to suffer pleasures & good thinges, woulde procure it of it owne ac­corde? We see therefore howe truely the wise man said of God: He reacheth from one ende to an other mightely, and louing­ly doth he order all things. If we through­ly consider these thinges, that also will ap­peare to be true which Moses saith Deut. 32: He hath borne him on his shoulders, he hath caried him about, and kept him as y ^e apple of his eye. Hereby we may stoppe the mouthes of them which vnthankefully babble that there are more euill then good thinges in this life, when as there are not wanting infinite good thinges and sweete commodities, but they are wanting which should see & acknowledge them with him that sayd: The earth is full of the goodnes of the Lorde. And agayne: The earth is full of his prayse. And Psal. 103: The earth is full of thy riches: thou hast made me glad by thy workes. Hereupon we dai­ly singe: Heauen and earth are full of thy glory. Why so? because there are many good thinges whereby he may be praysed, howbeit of them onely which see and ac­knowledge this fulnes. For as we haue [Page 44]sayd in the first consideration of euils, that the euills of euery one are so great, as is his opinion & knowledge of them: so also good thinges although they come vnto vs abundantly on euery side, yet are they only so great as they are estemed. For al things that God hath made are exceeding good, yet are they not so acknowledged of all, as of them of whom y ^e 103. Psalme speaketh: They contemned that pleasant lande.

Of this consideration we may in Iob see a most goodly & singular example, Iob may be a most ex­cellent ex­ample to moue vs patiently to suffer euills if the Lord send them, seeing we receiue so many good thinges at his hande. who, all his goods being takē away, said: Shal we receiue good at the hande of God, & not re­ceiue euil? a very golden saying, & a migh­ty comfort in tentation. For he did not one­ly suffer him selfe, but was tempted of his owne wife to impatiencie, who sayde vnto him: Doost thou continue yet in thy perfe­ctnes? curse God & die: as if she should say: It is manifest that he is not God, who hath so forsaken thee, why therefore doost thou trust in him, & not rather denying and cur­sing him, acknowledgest thy selfe mortall, vnto whom nothing shal remaine after this life? These & such like thinges doth euery mans wife, that is his sensuality & corrupt [Page 45]vnderstanding put into his mind in y ^e time of tentation, because the sense sauoureth not the things that are of God.

Howbeit these are good things common to all: The inward good things of a Chri­stian. but a Christian is endued with farre better inward good things, as with y ^e faith of Christ, wherof is spoken Psal. 44: The Kings daughter is al glorious within, her clothing is of broidered golde. For as we haue said entreating of the consideration of y ^e first euill, that there can be none so great euil felt in man, which is the worst of those euils that are in him: so the best of y ^e good things that are in a Christian he him selfe can not se. For if he did, he should be forth­with in heauen, forasmuch as the kingdom of heauē, as Christ saith, is within vs. For to haue faith is to haue the truth & word of God: to haue the worde of God is to haue God the maker of all things. Which good thinges howe great are they? if they were reuealed to the minde, it shoulde in a mo­ment be losed from the bodye, by reason of exceeding sweetenes and pleasure: where­fore y ^e other good things that we haue spo­ken of are rightly said to be as it were cer­tain aduertizements of those good things, [Page 46]which we haue w ^tin, which God will haue commended vnto vs by them, for y ^t this life can not suffer that they should be reuealed, and therfore God mercifully hideth them, vntill they haue increased vnto their full measure: no otherwise then louing parents doe sometime gyue vnto their children trifles or thinges of small value, thereby to allure their mindes to hope for greater.

Notwithstanding they doe sometimes shew out and put forth them selues, Frutes of the most excellēt good thinge in man. when the ioyfull conscience reioyceth in trust in God, willingly speaketh of him, heareth his word with delight and pleasure, is rea­dy and cherefull to serue him, to doe good works, to suffer euils, &c. All which are in­fallible tokens of an infinite and incompa­rable treasure hidden within, which distil­leth forth these litle droppes in small mea­sure: although it sometime commeth to passe that it is more manifestly reuealed to mindes that are giuen to diuine contem­plation, so y ^t being as it were in a traunce, they can not tell where they are. Such were Augustin and his mother as they confesse of them selues, and many o­thers.

The second chapter of the second consi­deration, which is of the good to come or before a man.

TO them that are not Christians litle comfort can be giuen in their euills by the good things to come, for that al things be to them vncertaine. Howbeit that nota­ble affection which is called hope, is here cause of great trouble. Vncertaine hope. By which affection men comfort them selues and bid one an o­ther hope for better thinges, whereby we vncertainely seeke after great thinges, be­ing for the most part deceiued, as Christ teacheth of that man in the Gospell Luke 12, who sayd: I wil pul downe my barnes, and builde greater, and therein will I ga­ther all my frutes and my goods: and I will say to my soule: soule, thou hast much goods layde vppe for many yeares, liue at ease, eate, drinke and be merie. But God said vnto him, O foole, this night will they fetch away thy soule from thee, then whose shall those thinges be which thou hast pro­uided? So is he that gathereth riches to him selfe, and is not rich in God.

Howbeit God leaueth not the children of men so, God doth not alwayes suffer our vncertaine hope to be frustrate, & why. but in this affection to put away euill and attayne that which is good he comforteth them: albeit they be vncertaine of the thinges to come, yet doe they hope well, whereby in the meane while they are susteyned, lest that falling into the euill of desperation, they suffer not the present e­uill, and so doe worse thinges. Wherefore euen the affection of such hope is the gifte of God, not that he will haue them trust vnto it, but be moued to sounde and true hope which is in him alone. For he is therefore slow to anger that he may bring them to repentance, as it is sayde Rom. 2: neyther doth he suffer men to be decey­ued by this deceitefull hope, if so be that they beginne from the hart and truely to hope in him.

But to Christians, beside these good things, two sortes of especiall good things shal assuredly come, howbeit by death and sufferinges. Now they also reioyce in that common vncertain hope y ^t the present euill shall ende, & the contrary good shall be en­creased, although they doe not so much re­gard that, as they doe that their owne pro­per [Page 49]good is increased, which is truth in Christ, wherein they goe forwarde from day to day, for which they both liue & hope. Christians receiue cō ­fort by con­sideration of two espe­ciall good thinges to come, wher of one is, that by death their afflictions of this life being en­ded, they shall be in rest and peace. But beside these I haue sayd that two es­peciall good thinges shall come vnto them in deathe. The first is, that by deathe the whole tragedie of the euills of this life is ended, as it is written: Precious in the sight of the Lord is y ^e death of his Saincts. And againe: I will lay me downe, and al­so sleepe in peace. Againe: Though the righteous be preuēted with death, yet shal he be in rest. Whereas contrariwise to the wicked death is the beginning of euils, as the Psalmist sayth: The death of the wic­ked is very euill. Againe, Euils shal come vppon the wicked man in destruction: so Lazarus shall be comforted, who hath suf­fered his euills here, whereas the riche glutton shall be tormented, who hath here enioyed his pleasures. So it commeth to passe, that a Christian whether he dye or liue, hath alwayes the better: so blessed a thinge is it to be a Christian, and to beleue in Christ, whereupon Paule saith: Christ is to me life, & death is to me aduauntage. And Rom. 14. he sayth: Whether we liue, [Page 50]we liue vnto the Lord: or whether we die, we die vnto y ^e Lord: whether we liue ther­fore or die, we are the Lordes. This safety Christ hath obtained for vs, inasmuch as he dyed and rose agayne that he might be Lord of the liuing and dead, being able to make vs quiet and safe as well in life as in death, as the 22. Psalme sayth: Though I walke through the valley of the shadow of death, I will feare no euill, for thou art with me. If this commoditie of death doe litle moue vs, it is a signe that the faith of Christ is weake in vs, which doth not suffi­ciently esteeme the treasure and commodi­tie of a good death, or doth not yet beleue that death is good, the olde man which as yet liueth too much, & the wisedome of the fleshe hindering vs. We must endeuour therefore that we may know and loue this benefit of death. It is a great matter that death which to others is exceeding euill, shoulde be made to vs exceeding good and cōmodious. And if Christ had not brought this to passe for vs, what thinge should he haue done worthy of so great a price as he payed? It is a very diuine worke which he did, and therefore it should be no maruel to [Page 51]any, that he made the euill of death excee­ding good.

Wherefore death is nowe deade to the faithful, and hath nothing terrible but one­ly a certaine semblance and appearance. Death can not hurte the faithful No otherwise then a serpent that is slaine, in outwarde forme and appearance he is cerrible as before, but in very deede it is onely a seeming or appearance of euil, the euill it selfe is nowe dead and harmelesse. Yea as in the 21. chapter of Numb. God commaunded a brasen serpent to be set vp, by the sight wherof the liuing serpents did perish: so also our death by faithfull and stedfast beholding of the death of Christ, doth perish, and onely appeareth terrible, but can not hurt vs in very deede. So doth the mercye of God aforehande exercise vs that are weake, with these goodly figures or semblances, that forasmuch as death cā not be taken away, he may at y ^e least make the force thereof to be nothing but in out­ward shew and appearance only, for which cause also death in the Scriptures is cal­led sleepe rather then death.

The other good thing that commeth by death, is, that it doth not onely ende the [Page 52]troubles and afflictions of this life, The other special good thinge to come, the considera­tion wherof is comfor­table to Christians. but which is more exccllent, it maketh an end of vices and sinnes, which maketh death farre more acceptable to the faithfull, as we haue sayd before, then the good which we haue nowe spoken of. For the euills of the soule which are sinnes, are without comparison worse then the euills of the bo­dye. Which onely if we did knowe, they would make death most amiable vnto vs. Now if they do not so, it is a signe that we doe not sufficiently feele nor hate the euils of our soule. Whereas therfore this life is most perilous, daungerous sinne seeking to deceiue vs on euery side, and we can not liue without sinne: moste commodious death setteth vs free from these perills, and cutteth of sinne quite from vs, whereupon in the booke of wisedom it is sayd in praise of the righteous: He pleased God and was beloued of him, so that whereas he liued a­monge sinners, he translated him. He was taken away least wickednes shoulde alter his vnderstanding, or deceit beguile his minde. For wickednes by bewitching ob­scuteth the thinges that are good, and the vnstedfastnes of concupiscence peruerteth [Page 53]the simple minde (O howe true are these things and confirmed by daily experience? Though he was soone deade, yet fulfilled he much time, for his soule pleased God: therefore hasted he to take him away from wickednes.

So by the mercie of God, death, which to man was the punishment of sinne, is made to Christians the ende of sinne, and the beginning of life and righteousnes. Wherefore he that loueth life and righ­teousnes, must needes, not feare, but loue deathe, which is the Minister of them, and meane to come vnto them: o­therwise he shall neuer attayne neyther to lyfe nor righteousnes. Nowe he that can not doe this, let him praye vnto God, that he may. For therefore are we taught to saye, Thy will be done, because we of our selues are not able to doe it, whoe fearinge deathe, doe loue death and sinne rather then life and righteousnes. For, that God ordayned deathe for the aboli­shinge of sinne it maye hereof be gathe­red, for that he enioyned deathe to Adam by and by after he had sinned, as it were amendes of sinnes, and that before he [Page 54]caste him out of Paradise, that he might shewe vnto vs that deathe worketh no e­uill, but all good in vs, seeing that it was enioyned in paradise as it were repentance and satisfaction. It is true in deede that death entred into the worlde by the malice of the Deuill, but it is to be attributed to the singular goodnes of God that death being so entred, he not onely suffered it not to hurt, but ordayned it euen from the be­ginning thereof for the punishment and death of sinne.

For this he signified, whereas when he had first denoūced death vnto Adam, in his commaundement that he should not eate of the tree of knowledge, he afterward not­withstanding did not holde his peace, but did againe enioyne death, & tempered the rigour of his first denouncing, yea did not so much as make mention of death in any sillable, but onely sayde: In the sweate of thy face shalt thou eate bread, till thou be turned againe into the ground, for out of it wast thou taken: Dust thou art, and into dust shalt thou be turned again. As though he then hated death, which he would not so much as name, according to that saying: [Page 55]He endureth but a while in his anger, but in his fauour is life. He seemed in thus speaking, that, vnlesse death had bene ne­cessary for y ^e abolishing of sinne, he woulde not so much as mention or name it, much lesse enioyne it. So against sinne which had wrought death, the emulation of God armeth no other thing but death it selfe, so that here thou mayst see that saying of the Poet verified, The worker destroyed by his owne work: sinne abolished by death which is it owne proper frute. that the worker of death doth perishe by his owne worke, and that sinne is destroyed by it owne proper frute, and is slayne by death which it brought forth, as the viper of her ofspring. This is a most goodly sight, to see how sinne is, not by an others, but by it owne proper worke destroyed, slayne with it owne weapon, & as of Goliath, so y ^e head thereof cut of with it owne sworde. For Goliath was a figure of sinne, a terrible Champion to all, except litle Dauid, that is, Christ, who alone o­uercame him, and cut of his heade with his owne sworde. If therefore we meditate vp­on the ioyes of this power of Christ, and vpon the giftes of his grace, why should a litle euil trouble vs, when as in so great an euill to come we see so great good thinges?

The third chapter of the third considerati­on, which is of the good past, or behind a man.

THe consideration of this good is easie, by the contrary consideration of the e­uil past, we thinke it sufficient only to help him that shal cōsider hereof. VVe are moued to the consi­deration of the good past, that is of Gods goodnes bestowed vp­on vs here­tofore, and to take cō ­fort there­by, by the examples of Augustin Dauid, and by our own experience. Herein B. Au­gustin doth excellently well in his confessi­ons, where in a most goodly sort he rehear­seth y ^e benefits of God bestowed vpon him from his mothers wombe. The same doth Dauid in that notable 138. Psalme, y ^e be­ginning wherof is: O Lord, thou hast tri­ed me, where among other things wonde­ring at y ^e prouidence of God ouer him, he sayth: Thou vnderstandest my thoughts long before: thou compassest my paths & my lying downe. As if he sayd: Whatsoe­uer I haue euer thought, whatsoeuer I haue wrought, and whatsoeuer I was to obtayne or possesse, I see now, how it was not done by mine owne industry, but ordai­ned by thy care long before. Finally thou hast foreseene all my wayes: and there is not a word in my tongue, where then? euen in thy power. These thinges we learne by [Page 57]our owne experience. For if we call to minde our life past, is it not a wonderful thinge that we haue thought, willed, done, and sayd such thinges, as we neuer coulde foresee, but would haue done farre other thinges, if we had bene left to our owne free will, which we nowe first perceiue, namely we see that the hande of God hath bene so present with vs, that his care hath bene so constant ouer vs, that we could nei­ther haue spoken, neither willed nor thought those thinges which we haue, vn­les he had giuē abilitie, as it is sayd in the booke of wisedom chap. 7: In his hande are both we and our wordes. And Paule saythe: who worketh all thinges in vs. Why then are we not ashamed being sens­lesse and hard harted, who being taught by our owne experience, doe see howe careful the Lorde hathe bene for vs vntill this howre, and hath giuen vs all good things? and yet we can not committe the same care of vs to him in a small present euill, but we so behaue our selues, as thoughe he had forsaken vs, or coulde by any meanes forsake vs. Dauid did not so in the 39. Psalme, where he sayeth: As for me, [...] [Page 60]him. For we see this most manifestly ap­peare vnto vs commonly in all infantes, so that so many examples let forth to our fol­ly & hardues, ought worthely to make vs greatly ashamed, if we dout that euen the least good or euill commeth vnto vs with­out the singular care of God. VVe must cast our care on God for that he ca­reth for vs. Blessed Pe­ter sayth: Cast all your care on him, for he careth for you. And Dauid sayth Psal. 36: Cast thy care vpon the Lorde, and he shall feede thee. Moreouer B. Augustine sayth vnto his soule in his confessions: Why stā ­dest thou vpon thy selfe and standest not in deede? cast thy selfe vpon him, for he will not withdrew his hand that thou maist fal. And againe Peter sayth, 1. Pet. 4: Wher­fore let them that suffer according to the will of God, commit their soules to him in wel doing, as vnto a faithfull Creator.

O, if a man knew his God after this sort, how secure, how quiet, how pleasāt should he be? Such a one should haue God true­ly, knowing assuredly that all his thinges whatsoeuer they be, haue come & doe come vnto him, by the direction and disposing of God his most sweete will. The saying of Peter standeth certaine, he careth for you. [Page 61]What can we heare more sweete & plea­sant then this saying? therefore sayth he, cast all your care vpon him. VVhat will ensue if we cast not our care on God. If we doe not this, what doe we else, but endeuour to let & hinder the care of God, & also make our life vnto our selues troublesom, painefull, careful, by many feares, cares & troubles? and that in vaine, for we doe not any thing hereby further our rest or quietnes, but as the Preacher in his booke sayth: This is a vanitie of vanities, & vexation of the spi­rit. For in all the same booke he speaketh of experience hereof, inasmuch as he had tried many things for him selfe, and in all notwithstanding he founde nothing but la­bour, vanitie & vexation of the spirit: so that he concludeth, that it is the gift of God, if a man eate & drinke, & reioice with his wife, that is, liueth without care, committing y ^e care of him selfe vnto God. Wherefore we ought to haue no other care of our selues, thē y ^t we may not be careful for our selues, & may commit the care of vs vnto God. As for other things that might be spokē here, euery one may as I haue sayd know them by the contrary consideration, and by cal­ling to mind his whole life past.

The fourth chapter of the fourth conside­ration, which is of the good be­neath vs.

Hitherto we haue seene the good things which are our owne, and in our selues, we will nowe consider those that are in o­thers, and without vs: the first whereof is in them which are beneath vs, that is the dead and damned. Howbeit it seemeth ve­ry straunge, that any good can be found in the deade and damned. But the power of y ^e diuine goodnes is euery where so great, By compa­ring the state of the dāned with our owne, we shall perceiue the exceeding mercy of God toward vs, & the inestimable cōmodities which we enioy through his goodnes. that it maketh that we may se good things euen in the greatest euils. Now let vs first compare them with our selues, then shall we see our inestimable commodities, as it may easily be vnderstoode by the contrary consideration of euills. For as great euils of death and hel as we see in them, so great without dout doe we see our commodities to be, yea and so much greater, as their e­uills are greater. All which are not to be lightly passed ouer, forasmuch as they doe greatly commende vnto vs the exceeding mercie of God. And it is to be feared, that [Page 63]if we make small account of these, we shall be found vnthankefull, and condemned to­gither with them, or tormented worse, for that the more we see them to be grieued & sorrowfull, so much more ought we to re­ioyce for Gods goodnes toward vs, accor­ding to that saying in Esai chap. 65: Be­hold, my seruaunts shall eate, but ye shall haue hunger: behold, my seruaunts shall drinke, but ye shall suffer thirst: beholde, my seruaunts shall be merie, but ye shallbe confounded: behold my seruaunts shall re­ioyce for very quietnes of hart, but ye shal crie for sorrowe of harte, and complayne for vexation of minde: your name shall ye leaue accursed amonge my chosen, &c. Fi­nally as I haue said, the examples of them that die ill, and are condemned, as B. Gre­gorie sayth in a certaine Dialogue, ought to bringe this good vnto vs, that they shoulde admonishe and teach vs, that he is happye, whome other mens harmes doe make to beware. Howbeit this good, foras­much as it is commonly knowne, doth litle moue vs, when as notwithstanding it is to be counted amonge the chiefe, and is not lightly esteemed of them that are wise: for­asmuch [Page 64]as a great part of the holy Scrip­ture tendeth hereunto, namely where it is taught of the wrath, iudgements & threat­nings of God. Which most wholsome do­ctrine, the examples of the most miserable should make most wholsom vnto vs, which then begin to be effectuall, when we are so affected as they are which suffer them, and as though we were in their place and per­son. For then they wil moue and admonish vs to prayse his goodnes, who hath preser­ued vs from those thinges.

These dead & damned must be compared also with God him selfe, The consi­deration of the state of the dam­ned ought to moue vs to reioyce in God, and to praise & extoll his iustice. whereby we may see the diuine iustice in them. This albeit it be harde, yet must we endeuour to doe it. For seeing that God is a iust Iudge, his iustice muste be loued and praysed: and therfore must we reioice in God euen then when he destroyeth the euill both in body and soule, because in all these his entire and vnspeakeable iustice shineth. Wherefore hell also is full of God and the souereigne good as well as heauen. For the iustice of God is God himselfe, and God is the so­uereigne good. As his mercie therefore, so also his iustice or iudgemēt ought with [Page 65]most hartie affection to be loued, and most highly to be extolled and praysed. Where­upon Dauid sayeth: The righteous shall reioyce when he seeth the vengeance: he shall washe his handes in the blood of the wicked. For this cause the Lorde forbad Samuell 1. Kinges. 16, that he shoulde mourne no more for Saul, sayinge: Howe longe wilt thou mourne for Saul, seeing I haue cast him awaye from reigning o­uer Israell? As if he sayde: Doth my wil so displease thee, that thou preferrest mans will before myne? Finally hereupon come those sayinges of prayse and ioye through the whole Psalter, that the Lorde is a Iudge of the widowes, and a Father of the fatherlesse, that he will auenge the af­flicted and iudge the poore: that his ene­mies shall be confounded, the wicked shall be destroyed, and many suche like. If a­ny will with foolishe pitie haue compassi­on on that bloody generation, which slay­eth the righteous (yea euen the Sonne of God) & of that exceding great company of the wicked, he shal be found to reioyce at their wickednes, and to allow those things that they haue done, being worthy to pe­rish [Page 66]together with them, whose sinnes he would not haue punished: and he shal heare that saying which is in the second booke of Kinges chap. 19: Thou louest thine ene­mies, and hatest thy frendes. For so sayde Ioab to Dauid, when he too much mour­ned for wicked Absolon his sonne. Wher­fore we ought here to reioyce at all the godlines of the Sainctes, and the iustice of God, who most iustly punisheth the perse­cutors of godlines, that he may deliuer his elect from them. And so thou seest that not small but exceeding good thinges doe manifestly appeare in the deade and dam­ned: namely, that the iniurie of all the Sainctes is reuenged and punished, and thine also if thou be righteous with them. What maruell is it then, if by thy present euill he punish thine enemie, that is the sinne of thy body, yea thou oughtest to re­ioyce because of this most excellent benefit of Gods iustice, who, thou not desiring it, so slayeth and destroyeth in thy selfe thy worst enemie, that is, thy sinne. Whereof if thou haue compassion, thou shalt be foūd a frend of sinne, and an enemie of iustice working in thee: which thou must especi­ally [Page 67]take heede of, lest it be sayd vnto thee also: Thou louest thine enemies, and ha­test thy frendes. As therfore thou oughtest to reioyce on the behalfe of iustice being seuere against thy sinne, so thou oughtest to reioyce on the behalfe of the same also, being seuere against the wicked, which are enemies of men and God. Thus thou seest that in the greatest euills are seene singu­lar good thinges, and that we may reioyce in the greatest euills, not because of the e­uills them selues, but because of the soue­reigne goodnes of iustice that deliuereth and auengeth vs.

The fift chapter of the fift consideration, which is of the good on the left hand.

HEre we must enter into consideration of our aduersaries, who as yet remaine in this life (for in the chapter going be­fore we haue spoken of them that are al­ready damned and in like case with the de­uills) these we must beholde with an other affection, and consider two sortes of their good thinges. First that they abound with [Page 68]temporall good thinges, The wicked most com­monly a­bound with temporall good things so that the Pro­phets haue bene almost moued euen to en­uie by their prosperitie, as Dauid Psal. 72: My feete were almost gone, my steps had wellneare slipt: for I freated at the fo­lish, when I saw the prosperity of the wic­ked. And afterwardes: Loe these are the wicked, yet prosper they alway, and in­crease in riches. Ieremie chap. 12 sayth: O Lorde thou art more righteous then that I should dispute with thee, neuerthe­lesse let me talke with thee in thinges rea­sonable: Howe happeneth it that the way of the vngodly is so prosperous? and that it goeth so well with them, which without any shame offend and liue in wickednes?

Why doth he freely poure forth so ma­ny good things vpon them, God bestoweth abun­dance of temporall good things vpon the wicked, that he may thereby cō ­fort vs. and lose them, but that he may comfort vs, and declare how good he is vnto them which are pure in hart as the same 72 Psalme sayth. He that is so good to the wicked, howe much more good will he be to the godly? albeit he tryeth them with many euills, so that not onely in the present good thinges, but also in them that be hid and as yet to come, they acknowledge him to be good vnto [Page 69]them, and saye with Dauid in the same Psalme: As for me, it is good for me to drawe neare to God, to put my trust in the Lorde. As if he sayde: Albeit I am som­what troubled, inasmuch as I see them free, notwithstanding I trust that God is muche more gracious vnto me then vn­to them. And so the visible good thinges of the wicked are a meane to stirre vs vp to hope for inuisible good thinges, and to contemne the euills that we suffer, ac­cording to the commaundement of Christ Matth. 6, where he biddeth vs to beholde the foules of the ayre, and the Lillies of the fielde, and sayth? If God then so clothe the grasse of the fielde, which is to daye, and to morrow is cast into the ouen, shall he not doe much more vnto you, O ye of litle faythe? Wherefore by comparing to­gether the good thinges wherewith the e­uill abounde, and the euill which we suf­fer, our faythe is exercised, and wee ob­tayne comfort in God, which onely is ho­ly and true comfort, so that all thinges work together for the best vnto y ^e Saincts. The euills of the wic­ked turne vnto good to the god­ly.

The other good, which is much more meruelous, is, that their euills are vnto vs [Page 70]good, such a care hath God of vs. For al­though their sinnes be offensiue to the weaker sort, yet to the stronge they are an exercise of vertue, and an occasion more strongly to fight, & to obtaine a more glo­rious victorie. For blessed is the man that endureth tentation, for when he is tryed he shall receiue the crowne of life. Now what is a greater tentation then that multitude of most wicked examples? Hereof is the worlde called one of the enemies of the Sainctes of God, for that by the entice­ments and wicked workes thereof it mo­ueth, prouoketh and allureth from the way of God vnto his owne waye, as it appea­reth Gen. 6: The sonnes of God sawe the daughters of men that they were fayre, & they tooke them wiues such as they liked from amonge them all. And Num. 25 it is sayd that the children of Israel committed whoredom with the daughters of Moab, so that it is wholsom for vs to be alwayes afflicted with some trouble, lest that being weake, and stumbling at the offences of the world, we fal and sinne. Wherfore Lot is commended of Peter 2. Pet. 2, for that he suffered many thinges by the most wic­ked [Page 71]example of the Zodomites, and increa­sed in righteousnes hereby. It is needefull therefore that these offences come, which may be an occasion to vs to fight & obtaine the victorie. Notwithstanding wo vnto the world because of offences. Nowe if in the sinnes of others God procureth vnto vs so great good things, how much more ought we to beleeue with our whole hart that he will worke good vnto vs in our owne euil, although the sense and fleshe iudge other­wise.

No lesse good doth the worlde bringe vnto vs on the otherside of his euils, The trou­bles and afflictions which the godly suffer of the world turne to their com­moditie & profit. which is aduersitie. For whom it can not winne by enticements, neither adioyne to it selfe by euill examples, them it endeuoureth by afflictions to expell from it selfe, and to trouble them by painefull euills, alwayes either seeking deceitfully to entrap them by the example of the wicked, or cruelly raging against thē by grieuous torments. For this is that monster Chimera hauing a head fayre like the head of a virgin, a bel­ly terrible like the belly of a Lyon, a tayle deadely like the tayle of a Serpent: for the ende as well of the pleasure as of the [Page 72]tyrannie of the worlde is poyson and eter­nall deathe. As therefore in the sinnes of the world God hath made vs to finde good thinges, so also the persecutions thereof are not in vaine and frustrate, but are or­dained for the increase of our good things, that euen in that wherein they hurte vs, they may be compelled to profit vs, as B. Augustine speaketh of Herode who slue the children: He coulde neuer haue profi­ted so much by obedience, as he profited by hatred. And B. Agatha went reioycing to the prison as vnto a banket, saying after this sorte: Vnlesse thou make my bodye to be handled throughly of thy tormen­tors, my soule can not with glorious vi­ctorie enter into Paradise: euen as the grayne if it be not well threshed & beaten out of the huske, is not layde vppe in the garner. But why doe we here stande vp­on these fewe examples? seeing we knowe that the whole Scripture, the writinges and sayinges of all the Fathers, the works and deedes of all the Sainctes doe agree in this, that they are moste profitable to the beleeuers, who seeme to be vnto them moste hurtefull, so that they be rightly [Page 73]suffered and borne: as Peter sayeth in his first Epistle chap. 3: And who is it that can harme you, if ye followe that which is good? And Dauid sayeth Psal. 88: The enemie shall not oppresse him, neyther shall the wicked hurte him. Howe shall he not hurte him, when he oftentymes e­uen killeth him? surely because by hur­ting he doth greatly profitte him. So we see that we doe on euery side dwell in the middes of good thinges, if we be wise, and yet also in the middes of euills, so mer­uelously are all thinges ordered by the po­wer of the diuine goodnes.

The sixt chapter of the sixt con­sideration, which is of the good on the right hand.

THis is the Church of the Saincts, The good on the right hand. the newe creature of God, our brethren & frends, in whom we see nothing but good, nothing but consolation, howebeit not al­waies w ^t fleshly eies (for according to y ^e outward appearāce they are for y ^e most part to be referred to the contrary consideration [Page 74]of euils) but with spiritual eyes. Although euen those their good thinges also which are seene with fleshly eies, are not to be re­iected, but we may perceiue that euen in these God doth comfort vs. For Dauid in the 72 Psalme durst not disalow of all that possessed riches in the world, saying: If I should say that I woulde iudge after this sort, lo then I should cōdemne y ^e generati­on of thy children, that is, if I shoulde say that all are euill, which are rich, healthful, and had in estimation, I shoulde then con­demne thy Sainctes, of whome many are such. The Apostle moreouer teacheth Ti­mothe to charge them that are rich in this world, that they be not hie minded, not for­bidding them to be rich. And y ^e Scripture declareth that Abraham, Isaac, and Iacob were rich. Daniel with his fellowes were had in honour and reputacion euen in Ba­bylon: finally many Kinges of Iuda were holy men. Dauid therfore cōsidering these sayth: If I should say that I would iudge so, I shoulde condemne the generation of thy children. God I say giueth to his abun­dance of these good thinges, to the comfort of them & of others, but these are not their [Page 75]proper good thinges, yea they are but sha­dowes in respect of the true good thinges, which are faith, hope, loue, and other gra­ces and giftes, all which are made com­mon by loue.

This is the Communion of Sainctes, VVhat great ioy & comfort we haue by the com­munion of Sainctes, which is the good on the right hande. wherin we reioyce. And who doth not glo­ry here euen in great euills, who beleueth, as it is in deede, that the good thinges of all the Saincts are his good thinges, that his euill is theirs also, For this considera­tion is most sweete and pleasaunt, whereof the Apostle admonisheth in the Epistle, to the Galathians in this saying: Beare ye one an others burden, and so fulfill the law of Christ. Is it not good for vs to be here, where if one member, as the Apostle saith 1. Cor. 12, suffer, all suffer with it: if one member be had in honour, al the members reioyce with it? Therefore when I suffer, I suffer not now alone, all Christians suf­fer with me, yea Christ him selfe, as it is sayd: He that toucheth you, toucheth the apple of myne eye. So others beare my burden, their power is mine, the fayth of the Church helpeth my infirmitie, the cha­stitie of others beareth the tentation of my [Page 76]lust, the fastings of others are for my com­moditie, the prayer of an other is carefull for me, and briefly the members are so carefull one for an other, that those which are more honest doe couer, keepe, honour them that seeme vnhonest, as the Apostle notably describeth 1. Cor. 12. And so I may truely reioyce in the good thinges of an other, as if they were mine owne. Be it then that I be foule and filthye, yet they whom I loue, and with whome I reioyce, are fayre & goodly; by which loue I make not onely their good thinges, but euen them selues mine. Wherefore my ignomi­nie shal be easily honoured vnder their glo­rie, their abundance shal supply my want. Who then can despeire in sinne? who doth not reioyce in afflictions, for that he doth not now beare his sinnes and paynes, or if he beare them, he beareth them not alone, being holpen with so many Sainctes that are the sonnes of God, yea being holpen of Christ him selfe? So excellent a thing is the Communion of Saincts, & the church of Christ.

Now if there be any that doth not be­leue that these things are thus, he is an in­fidell, [Page 77]and hath denied Christ & the church. For although these thinges were not felt, yet are they so in deede: but who doth not feele them? For that thou doost not de­speire, that thou doost not become impati­ent, who is the cause? Thyne owne power? no surely, but the communion of Saincts. Otherwise thou wert not able to beare e­uen a small sinne, thou couldest not suf­fer the worde of a man agaynste thy selfe: so nighe is Christ and the Churche. This is that which we saye: I beleeue in the holy Ghost, the holy Catholike Church, the Communion of Sainctes. Nowe wherein doe the Sainctes communicate? As in the Lordes sup­per the bread is one though it consist of many graines, & the wine one though pressed out of many grapes: so the Saincts being par­takers of this Supper, though they be many, yet are they me body, and there­fore com­municate both in good and euill. euen in good and euill thinges, all things are common amonge them all, as the Sa­crament of the Lordes supper doth signifie in the breade and wine, we are sayde of the Apostle to be one breade, one body. Nowe who offendeth a part of the body, wherein he offendeth not the whole bodye? what doth y ^e litle toe suffer, which y ^e whole body doth not suffer? what good is done euen to the feete, wherein the whole body doth not reioyce? But we are one body: whatsoe­uer an other suffereth, I suffer and beare [Page 78]it, and whatsoeuer good is done to him, it is done to me. So sayth Christ, that it is done to him, whatsoeuer is done to the least of his. Who taking a peece of the bread of the Lordes Supper, is not sayd to take bread? who contemning a peece thereof, is not sayd to contemne bread?

Wherefore if we be grieued, if we suf­fer, if we die, let vs remember and firmely beleue and be assured, that not we, or that not we alone, but Christ and the Church are grieued, suffer and die with vs. Christ would not haue vs to be alone in the way of deathe, which euery man dreadeth, but the whole Church accompanying vs, we enter into the way of suffering and death, and the Church doth suffer more strongly then we our selues, so that we may truely apply to our selues y ^t which Eliseus said to his seruaūt being afraid: 4. King 6: Feare not, for they that be with vs are moe then they that be with them. And Eliseus pray­ed and sayd: Lord I beseech thee open the eyes of this yong man that he may see: and the Lord opened the eyes of the yong man and he looked: and behold the mountayne was full of borses & charrets of fire rounde [Page 79]about Eliseus. This onely also remayneth vnto vs, that we pray that our eyes may be opened, that we may see the Church about vs, that, I say, the eyes of our faith may be opened, then shall we feare nothing, but shall perceiue that to be most true which Dauid sayeth Psal. 124: As the moun­taines are about Ierusalem, so is the Lord about his people from henceforth and for euer. Amen.

The seuenth chapter of the seuenth consi­deration, which is of the good aboue vs.

I Speake nothing of the eternall and hea­uenly good thinges which the blessed en­ioy in the manifest sight of God, or at the least I speake of them in faith, The good aboue vs, & the most sweete ioy & comfort which the due consi­deration thereof bringeth. and as they may be comprehended of vs. So this se­uenth consideration is of Iesus Christ, the King of glorye, raysed from the deade: as the seuenth consideration of euills was of him suffering, dead, and buried. Here we may see the chiefe ioy of our hart, and cer­taine and sure good thinges: here is no e­uil at all, because Christ being raised from [Page 80]y ^e dead, dyeth no more: death hath no more dominion ouer him. This is the furnace of loue, and the fire of God in Sion, as Esai sayth. For Christ is borne vnto vs, and not onely that, but also giuen vnto vs. Wherefore his resurrection is mine, and all thinges that he hath wrought ther­by. And as the Apostle most notably glo­rieth Rom. 8: Howe shall he not with him giue vs all thinges? But what hathe he wrought by rysing agayne? He hath de­stroyed sinne, set vp righteousnes, swal­lowed vp death, & restored life: ouercome hell, and purchased eternall glorie. These thinges are inestimable, so that the minde of man dare scarce beleeue, that they are giuen vnto him: as Iacob Gen. 45, when he hearde that his sonne Ioseph was a­liue and gouernour ouer the lande of E­gypt, as it were awaking out of a deepe sleepe, he did not beleeue them that tolde him, vntill they telling vnto him all the wordes of Ioseph, which he had sayd vn­to them, shewed him also all the charretts, which Ioseph had sent to carie him. So surely it is harde to beleeue that so great good thinges are in Christ bestowed vpon [Page 81]bs that are vnworthye, vnlesse in many wordes he declare the same vnto vs, and as he made him selfe manifest to his Dis­ciples by often appearing vnto them, so he teach vs so to beleeue, as it were by char­rets, that is, by vse and experience. It is a most goodly and pleasaunt charret, that of God he is made vnto vs wisedome, righteousnes, sanctification and redemp­tion, as the Apostle sayth 1. Cor. 1. For I am a sinner, but I am caried in his righte­ousnes, which is giuen vnto me: I am vncleane, but his holines is my sanctifica­tion, wherein I am sweetely caried: I am foolish, but his wisedom carieth me: I am damnable, but his liberty is my redempti­on: so that a Christian which beleueth may glory of the merits of Christ, and of all his good thinges no otherwise then if he him self had done them, so properly do they be­long vnto him, so that he dare now quietly looke for euen y ^e iudgement of God, which notwithstanding is intolerable. So great a thing is faith, so great good things doth it obtaine for vs, so glorious sonnes of God doth it make vs. For we can not be sonnes, vnlesse we inherit the good thinges of our [Page 82]father. A Christian therefore may boldly say: Death, where is thy victorie? death, where is thy stinge, that is, sinne? for the stinge of death is sinne, and the strength of sinne is the law, but thankes be vnto God, which hath giuen vs victorie through our Lord Iesus Christ: that is, the lawe ma­keth vs sinners, sinne maketh vs guiltie of death. Who hath ouercome these two? Our owne righteousnes? our owne life? No surely, but Iesus Christ raysed from death, who hath condemned sinne & death, hath imparted his righteousnes vnto vs, hath giuen vs his merites, hath layed his hand vpon vs, so that we are in good case, and doe fulfill the law, and ouercome sinne and death, for which honour, prayse and thankes be to God for euer, Amen.

This therfore is the last consideration, whereby we are now lifted vp not onely a­boue our owne euills, but also aboue our owne good thinges, and doe now enioy the good thinges of an other, gotten by an o­thers labour, who before were oppressed with the euills caused by the sinne of an o­ther, and increased by our owne: We en­ioy I say the righteousnes of Christ, wher­by [Page 83]he him selfe is righteous, because we cleaue vnto it, by which he pleaseth God, and maketh intercession for vs, & maketh him selfe wholy ours, being our most gra­tious Priest and Patron. As vnpossible therefore as it is that Christ in his righte­ousnes should not please, so vnpossible is it y ^t we should not please by our faith where­by we cleaue to his righteousnes. Where­by it commeth to passe that a Christian is omnipotent, Lorde of all, possessing all thinges, doing all thinges, A Christian is said to be without sinne, not in respect of the action of sinne, but inas­much as sinne is not imputed to him for Christes sake. wholy without any sinne. And although it so be that he haue sinnes, yet can it not be y ^t they should hurt him, but they are remitted because of y ^e inuincible righteousnes of Christ which swalloweth vp all sinnes, whereunto our faith trusteth, firmely beleuing that Christ is such a one vnto vs, as we saye. For he that doth not beleue that, heareth in vaine, acknowledgeth not Christ, neither know­eth whereunto he profiteth or serueth.

Wherefore euen this one considerati­on, if there were no other, may minister vnto vs so much comfort, if it be well and duely had, that we may not onely not be grieued at our euils, but also reioyce in tri­bulations, [Page 84]scarce feeling them by reason of the ioy which we haue in Christ. Of which ioy our Christ our Lorde and God blessed for euer make vs partakers, Amen.

By these my cogitations most famous Prince, The con­chision. witnessing after a sort the duety of my small abilitie, I commende me to your most noble grace, being ready to performe greater thinges, if the power of my spirit were according to my desire. For I will alwayes be a dettour both to euery of my neighbours, but especially to your most noble Grace, whom our Lord Ie­sus Christ by his gracious good­nes long preserue among vs, & at the last bring to him selfe by a blessed and happy ende, Amen.