THE FIRST CHAPTER OF THE FIRST CONsideration , which is of the inward euil .

THis is certaine and moste true , whether man beleeue it or not , that there can be none so great trouble & vexation in man , which is the worst of the euills which are in him , so many moe and greater euils are there in him then which he feeleth . For if he felt his euill , he should feele euen hell : for he hath hel in him self . Doost thou demaund , how ? Man hath hell in him selfe , which is the greatest euill in him . The Prophet sayth : All men are lyars . And againe : Euery man liuing is altogither vanitie . Now to be a lyar and vaine is to be voyd of veritie , & not to be in deed : but to be without veritie , and not to be in deede , is to be without God , and to be nothing : and this is to be in hell , and to be condemned . Therefore God mercifully chastening vs , openeth vnto vs and layeth vpon vs the smaller & lighter euils , knowing , that if he should bring man to the knowledge of his euill , he should forthwith perish in a moment : howbeit he hath giuen it to some to haue a feeling and taste of it , of whome it is sayd : He bringeth downe to the graue , and fetcheth vp againe . Wherefore they say rightly who cal corporal sufferings certaine aduertizements of the inward euill . And the Apostle Heb. 12 calleth them the fatherly chastenings of God , saying : Why God scourgeth euery sonne whom he receiueth . He scourgeth euery sonne that he receiueth . Which he therefore doth , that by these scourges and small euills he may expell those great euills , least we should at any time feele them , as it is sayd Prouerb . 22 : Foolishnes is bound in the hart of the child , and the rod of correction shall driue it away . Are not godly parents also more grieued by their children if they be theeues or euill , then if they be wounded ? yea they doe them selues beat and wound them that they may not be euill .

What therefore is the cause that this very euil is not felt ? Godsuffereth not man to feele his greatest euill , and why . truely as I haue said , God disposing it it commeth so to passe , that man may not be vtterly discouraged , if he should see his most inward euils . For God hideth them , and will haue them seene by only faith , while he sheweth them by the euill that is felt . Therefore in the day of affliction or when thou sufferest euil thinges , remember good thinges : consider howe great a good thinge it is not to know all the euill , be mindfull of this good thinge , and the euil which thou feelest shal lesse disquiet or trouble thee . So againe in the day when thou enioyest good thinges , remember euill things , that is , while thou art not grieued with those that be very euills in deede , in this want of griefe be thankefull , and remember the very euills , then will it come to passe that thou shalt lesse feele the euill that is felt .

It is manifest therefore that the want of griefe is alwayes greater in man in this life , then griefe , not for that the whole euill is not present , but because there is no opinion or affection thereof by the goodnes of God , who hideth it . Hereupon we see them to whom it is giuen to behold their very euill , howe rigorous and cruell they are against them selues , howe they count it nothing whatsoeuer they can suffer in their whole life , so as they feele not their hel . So would euery one doe , if he either felt or firmely beleeued his inward e-euill : he would of his owne accord call for outward euills , he would sport in them , & would neuer be more sad or sorrowfull , than when he had no euills , as we know some of the Sainctes to haue done .

Wherefore in the first comfortable consideration , The comfort of the first consideration . a man may say to him self : thou doost not yet , O man , feele thine euill , reioyce and giue thankes , that thou art not compeld to feele it : and so a small euil being compared with one that is very great , shall be made light and easie . This is that which some saye : I haue deserued farre worse things , yea euen hel it selfe : an easie thing surely to be spoken , but intolerable to be felt . And this euil albeit it be hid , yet doth it shew forth his frutes sufficient grieuous : Frutes of the greatest euill which is in man . these are feare and the vncertainty of a trembling conscience , whereby faith is impugned , whiles man knoweth not or douteth whether he hath God fauorable vnto him , which frute is so much more bitter as faith is weaker . And this only infirmitie being wel weyed , forasmuch as it is spiritual , is farre more grieuous then that of the body , which it doth make euen most light , being diligently compared vnto it .

Beside these , to the inward euils pertaineth all that tragedy , which the Preacher describeth , whereas he so often maketh mention of vanitie and affliction of the spirit . For how many counsels doe we take in vaine ? how many of our desires are frustrate ? how many thinges doe we see , how many things do we heare which we would not ? Euen those thinges which tende to our desire , fall out contrary to our desire , so that there is nothing entire and perfect . Moreouer all these thinges are so muche greater as one is placed in higher place or state , who must needes be rost with farre more and greater sourges , waues , & tempests , then the rest that are troubled with the same thinge , so that the 103. Psalme sayth well : small and great beastes , and thinges creeping innumerable , are in the sea of this worlde , that is , infinite sortes of tentations , wherefore Iob chap. 7. calleth the life of man a tentation . Now these are not therefore no euils because they are litle felt , but because through vse and daily custome they are nothing accounted of , and affliction & opinion in these is worne out , by the worke of God : wherefore those that be rare doe rather moue , which as yet we haue by no vse learned to contemne . So that it is true , that we doe feele scarce the thousandth part of our euills : it is also true that out euills are measured , felt , or not felt , not by the veritie of the thinge , but by our opinion and affection .

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

IT will not a litle lighten euery present euill , if thou turne thy mind to them that are to come , which are so many , such , & so great , that hereunto alone is referred that great and one of the principall affections which is called feare , Feare what it is . which some define to be an affection of the euill to come , according as the Apostle saith Rom. 11 : Be not hie minded but feare . The euil to come . This euil is so much greater , as it is more vncertaine , of what sort and how great it wil be when it come , so that it is a common saying : There is no age to whom the scabb may not come , which notwithstanding is an euill that is wont to happen to children and infants . So that no man is free and exempt from any euills of any man , but whatsoeuer one man suffereth , the same also may an other suffer .

This is verified by the histories & tragedies of all ages , by all the complaints of the whole world : by more then three hundred sorts of diseases , whereby mans body may be troubled , as some haue well noted . If there be so many diseases , how many other il chaunces thinkest thou wil there be of other thinges , of frendes , finally of the minde it selfe , which is the principall subiect of all euills , and the onely receptacle of sorrow and euills ?

Moreouer the force & feeling of euils is so much more increased , by howe much the state is greater & more worthy , when as pouertie , ignominie , & all il chaunces , seeing that they may euen sodenly come , must needes , forasmuch as all thinges hange as it were by a sclender thread , be feared euery howre , no otherwise then that sworde , which Dionyse the tyran hoonge ouer the head of his guest . It ought greatly to comfort vs , & moue vs to loue and praise God , that we being in daunger of so many euils , few or none come vnto vs . Now whatsoeuer of these do not come , it is to be counted for aduasitage , & for no smal confort against that euill that chaunceth , so that thou art here compelled to say with Ieremie : it is through the mercies of the Lorde that we are not destroyed . For whatsoeuer of them doth not chaunce , it chaunceth not , the right hand of the Highest letting or prohibiting it , which mightely preserueth vs on euery side as it is declared in Iob , so that Satan and euils doe euen grudge and beare it vnpatiently that they are letted and prohibited . Wherfore we see , how sweetely the Lord is to be loued , as often as any thing chaunceth vnto vs , forasmuch as by this one euil our most louing father admonisheth vs to consider howe many euils are ready to assaile vs , if he did not stay and let them : as if he sayd : Satan and a huge heape of euills desire to sifte thee : but I haue set boundes to the sea , and haue sayd vnto it , hitherto shall thy swelling waues come , Death the most terrible & most certaine euil to come , yet the time of the comming therof most vncertaine . and here shall they stay , as he sayth in Iob chap. 28. But none of them shall come , perhaps the will of God being so : howbeit that which of all terrible things is sayd to be the greatest , namely death , shall most certainely come , and nothing is more vncertaine then the hower thereof . Which euil is so great , that we see that many men had rather liue euen with all the foresayd euils , then they being ended to dye once . And to this one the Scripture also , wheras it contemneth the rest , referreth feare , saying : Remember the end and thou shalt neuer do amisse .

Consider how many meditations , howe many bookes , how many meanes and remedies are ordained hereunto , so that with the remembrance of this onely euill it is vsual to fray men from sinnes , and make the world contemptible , to lighten sufferings and euills , and to comfort the afflicted by comparing their euills with so horrible & great an euill , which shall at one time or other of necessitie come . There is no man , who would not wish to suffer all euills , if thereby he might auoide the euill of death . This the Sainctes also haue feared : this Christ suffered with feare and sweat like dropps of blood . So that the diuine mercy hath bene careful to strengthen & comfort the weake & faint harted in nothing more then in this euill as we shall see hereafter .

As for Christians they haue a speciall and proper cause to feare the euill to come , What euil to come Christians ought to feare . which exceedeth all the other euils : this is that which the Apostle setteth forth I. Cor. 10. saying : Let him that thinketh he standeth , take heede lest he fal . So slipperie is the way , so mighty is the enemy , being armed with our owne proper strength ( that is , with the aydes of the flesh & of all euill affections ) accompanied with infinite hands & companies of the world , with delights & pleasures on the right hand , with troubles & the euil wils of men on the left , beside that art , a thousand wayes to hurt , seduce , & destroy , whereof he is most kilfull . We liue so that we are not sure of our good purpose so much as a moment . Cyprian speaking of many such things in his epistle of mortalitie , teacheth that death is to be wished as a speedy helper to auoyde these euils .

And for the most part where men haue a good hart , True Christians con●ene death , & all euils , that they may be deliuered from the euill of sinne . & duely reuolue in their minde these infinite perils , we see them , despising life and death , that is all the aforesaide euills , wish to be losed , that they may be also losed from this euill of sinnes wherein they are , as we haue sayd in the first chapter , and into which they may fall , whereof we speake nowe . And surely these are two most weighty reasons , to moue vs not onely to wish for death , but also to contemne all euills , not to beare one euil onely lightly , if the Lorde shall giue to any to be moued with them , for it is the gift of God to be moued with them . For what true Christian will not wish euen to dye , and not only to be sicke , who seeth and feeleth , that he while he liueth in healthe , is not onely in sinnes , and continually may and daily doth fall into moe , and so without intermission doth contrary to the moste louing will of his most louing Father ? With this vehemencie of indignation Paule beinge moued ( as it is declared Rom. 7. ) when he had complayned that he did not the good which he woulde , but the euill which he would not , cryed out : O wretched man that I am , who shall deliuer me from the bodye of this death ? The grace of God sayth he by Iesus Christ , &c. He litle loueth God his Father , who doth not choose rather the euill of death , then this euill of sinning , seing that he hath ordayned death hereunto that this euil may at the last haue an ende , and death may be the minister of life and righteousnes , whereof shal be spoken hereafter .

The third chapter of the third consideration , which is of the euill past or behind vs .

HErein more then in the rest notably shineth the sweete mercye of God the father , which is able to comfort vs in all our distresse . We shall then chiefly perceiue the goodnes of God toward vs , & the care which he hath ouer vs , when we consider our life past . For euery man neuer feeleth the hand of God more present vpon him , then when he calleth to minde the yeares of his life past . Sainct Augustine saith : If a man should choose either to dye , or to leade againe his life past , he would choose rather to die , considering so great perills & euils , which he hath scarce and hardely auoided . Which saying is most true , if it be well & duely weyed . For here a man may see , how often he hath without his owne studye , without his owne care , yea without and contrary to his desire , done and suffered many thinges , whereof he did not so much as thinke before they were done , or in doing , that the worke being ended , he is then first compelled to say : Howe hath it come to passe that I haue done these thinges , which I did not thinke on , or thought of other thinges ? so that the prouerbe is true : Man purposeth , but God disposeth , that is , altereth , and bringeth to passe an other thinge then man purposeth , that euen in this one thinge we can not denie , that our life and actions are gouerned & directed , not by our owne wisedom , but by the maruelous power , counsel , & goodnes of God . Hereby we perceiue howe often God hath bene with vs , when we neither saw nor felt it , and how truely Peter sayd : Cast all your care on him , for he careth for you .

Wherfore if there were no bookes nor sermons , yet our life it selfe led through so many euills and perills , if it be well considered , doth abundantly commend the goodnes of God to be present with vs , & most sweete vnto vs , who hath farre otherwise then we either thought or felt , borne vs as it were in his bosome , and as Moses sayth Deut. 32 : The Lord hath kept him as the apple of his eye , he hath led him about , and caried him on his shoulders . And hereunon came those sayinges in the Psalter : I remember the time past , I meditate in all thy works , yea I do meditate in the works of thy handes : I will remember the wonders of olde : And againe : I remembred thy iudgements of old , We ought greatly to be comforted in the present euil when we consider from how many euills God hath preserued vs in our life past and haue bene comforted . All these and such like tende to this ende , that we should knowe , that if we see that God was then present with vs , when we did not thinke thereof , neither he did seeme to be present , we shoulde not doubt that he is nowe also present , when he seemeth vnto vs to be absent . For he that protected and preserued vs in many necessities without our owne care or thinkinge thereof , he I saye will not forsake vs in a small matter although he seeme to forsake vs , according as he sayth in Esai : A litle while haue I forsaken thee , but with great mercifulnes shall I take thee vnto me . Hereunto thou mayst adde : Who hath had care of vs so many nightes when we flept ? who was carefull for vs as often as we labored , plaied , and did infinite other things , wherein we were nothing carefull for our selues ?

So we see how al our care , whether we will or no , Why God leaueth vs sometime to our owne care , he him selfe seeming not to care for vs . must be referred to God alone , we being very seldom left to our owne counsell or care , which notwithstanding the Lord sometime doth , that he may teach vs to acknowledge his goodnes , that we may perceiue howe muche difference there is betweene his care and ours . Wherefore he sometime suffereth some light sicknes or other euil to come vnto vs , making semblance that he hath no care of vs ( for in deede there is no time when he careth not for vs ) notwithstanding he doth in the meane season prohibit & let , that so many euils as are ready to assaile vs , do not together on euery side come violently vpon vs , that he may try vs as most deare children whether we will commit our selues to his care being knowne of vs through all the rest of our life , & marke how vnprofitable & impotent our owne care is . For what doe we profit our selues , or what can we profit our selues in al our life , who in a litle while can not cure & remedie one onely payne of the legge ?

Why then are we so careful in the point of one perill or euill , and doe not leaue the care to him , when as our life it selfe being witnes , we are kept and preserued in so many euills without our owne labour or trauel ? To know & duely to consider these things , is to know the works of God , to meditate in his workes , & by the remembrance of them to be comforted in aduersitie and troubles : But they that are ignorant hereof shall fall into that which is mentioned Psal. 29. Because they haue not vnderstood the workes of the Lord , nor the operation of his handes , thou shalt breake them downe , and not build them vp . For they are vnthankful for all the care which God hath taken for them in all their life , who do not commit the care of them selues to him for a litle while .

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

AS yet we haue seene no other in all the euills which we suffer , but that the goodnes of God is so great , and so present with vs , that among innumerable euills , wherewith we are compassed in this life , & wherin we are euen imprisoned , scarce a very few , and those not at all times are suffered to assaile vs , so that euery present euill wherewith we are troubled , is but an aduertizement of certaine great aduauntage , which we haue through the goodnes of God , whiles that he suffereth vs not to be oppressed with the multitude of euills wherwith we are compassed . For it is a miracle , if one be assailed with infinit blowes , & be touched but with one alone , yea it is a grace that he is not stricken with all , a miracle that he is not stricken with many .

Nowe the first of the euills that are beneath vs , is death , the second , hell . The euills beneath vs what they are , & how we may take comfort by the consideration of the first of them . If we consider the shamefull and vile death of others , wherewith sinners are punished , we shall easily perceiue with howe great aduauntage we suffer lesse then we haue deserued . For how many are hanged , drowned , or stricken with the sword , which perhappes haue done farre lesser sinnes then we , so that their death and miserie is sette before vs of Christ as a glasse , wherein we maye see what we haue deserued : as Luke 13. when certaine shewed him of the Galileans , whose bloode Pilace had mingled with their sacrifices , he aunswered : suppose ye that these Galileans were greater sinners then the other Galileans , because they haue suffered suche thinges ? I tell you , nay : but except ye amend your liues , ye shal all likewise perish . Or thinke you that those eighteene , vpon whom the tower in Siloam fell , and slue them , were sinners aboue all men that dwell in Ierusalem ? I tel you , nay : but except ye amend your liues , ye shal all likewise perish . For we may not thinke that lesser euils are due vnto vs , who haue committed greater or like sinnes . Neither will the iustice and truth of God be vniust & false for vs , who hath determined to giue to euery man according to his deedes .

Moreouer , How we may take comfort by consideration of the second euill beneath vs . in hell , & eternal damnation howe many thousand are there , who haue not committed the thousandth part of our sinnes ? how many virgins are there , children , & they whom we call innocents ? how many religious men , Priestes , &c. who in their whole life semed to serue God , & perhapps through some one fall are punished for euer ? Here must be no dissembling : the iustice of God is the same in euery sinne , he hateth & condemneth sinne alike in whomsoeuer it be found . Doe we not here see the inestimable mercy of God , which hath not condemned them who haue so often deserued it ? Howe muche , I praye you , is it which we can suffer euen in all our life , in respect of the eternall punishment , which they suffer hauing deserued it perhaps by one offence , we in the meane time being free , and saued from many sinnes which God passeth ouer and remitteth ? Whereas we do not regard these benefits of God , or make light account of them , it is through vnthankfulnes & a certaine senseles hardnes of incredulitie .

Hereunto moreouer are to be referred so many Infidels , Gentiles , Iewes , vnto whom if those things had ben giuen which are giuen to vs , they had bene , not in hell , but in heauen , and had farre lesse sinned . Examples hereof Christ setteth before our eyes Matth. II. saying : Wo be to thee Corazin : Wo be to thee Bethsaida : for if the greate workes which were done in you , had bene done in Tyrus and Sidon , they had repented long agone in sackcloth & ashes : but I say to you , it shal be easier for Tyrus & Sidon at the day of iudgement , then for you . And thou Capernaum which art lifted vp vnto heauen , shalt be brought downe to hell : for if the greate workes which haue bene done in thee , had bene done among them of Sodom , they had remained to this day : but I say vnto you , that it shal be easier for them of the land of Sodom in the day of iudgement , then for thee . We see therefore what great praise & loue we owe to our most gracious God , in euery euill of this life , for that we cast scarce of one drop of them which we haue deserued , which Iob compareth to the sea , and to the sande of the sea .

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

HEre we must set before our eyes that great companie of aduersaries and euill men , The first comfort which the consideration of the euill on the left hand ministreth vnto vs . & in them we must first consider , that they haue not done that euil to our body substance , fame , soules , which they would haue done , but that God did stay and let them : and the higher calling and state that one is placed in , to so many more deceits , subtle deuises , sclaunders and troubles of the aduersaries is he subiect , in all which he may perceiue & feele the present hande of God . What maruell is it then if we be sometime touched with some one ?

Secondly their owne euills are to be considered of vs also , The second comfort which we may take by considering the euill on the left hand . not that we should reioice at them , but that we should haue compassion on them . Nowe they also are subiect to all the same euils , whereunto we are subiect , as it may be easily perceiued by the former considerations . Howbeit herein they are more miserable then we , that they are out of our societie , as well corporall as spiritual . For this euil which we suffer is nothing in comparison of that , that they liue in sinnes , in infidelitie , vnder the wrath of God , vnder the dominion of the deuil , most miserable slaues of vngodlines and sinne , so that if the whole worlde shoulde curse them , it coulde wishe them no worse . All which if we doe throughly perceiue , we shall also perceiue , with how great fauour and blessing of God we , liuing in faith , in the kingdome of Christ , in the seruice of God , do suffer some litle euill of the body , which in so great plentie of most excellent thinges , should not be so much as felt : yea their miserie ought to be so grieuous to him that hath a Christian and godly hart , that he should thinke his owne griefes delightes . For so Paule willeth Philip. 2 : Looke not euery man on his owne things , but euery man on the things of other men . Let the same minde be in you , that was euen in Christ Iesus , who being in the forme of God , tooke on him the forme of a seruaunt , &c. That is , with most louing affection he tooke on him our forme , behauing him selfe no otherwise in our euills , then if they had bene his owne , so , as it were forgetting his owne good thinges , and making him selfe of no reputation , that he might be found altogether made like vnto men , refusing to be subiect to no humane thinge , being occupied onely in our euills .

The Saincts being animated by this affection , and by this example stirred vp , are wont to pray euen for the euills of their enemies , & to do all things according to the example of Christ , & forgetting their owne iniuries or righteousnes , to be careful how they may deliuer them from their euills , wherwith they are without comparison more troubled then with their owne , as Peter writeth of Lot 2. Pet. 2 , who dwelled among them , which vexed his righteous soule from day to day with their vnlawfull deedes .

Thou seest therefore how deepe a pit of euils here appeareth , & that we haue occasion to take pity and compassion , & to forget our owne small euil , if the loue of God be in vs : thou seest also how litle God permitteth vs to suffer in respect of those thinges which they suffer . Why the euills of our aduersaries and euill men do litle moue vs . But whereas these things do litle moue vs , the cause is , for that the eye of the hart is not sufficient cleare , whereby we should see how great the ignominie and miserie of man is lying vnder sinne , that is , being separate from God & in subiection vnder the deuill . For who is so harde harted , which is not greatly moued with pitie and compassion at the miserable sight of them that lye in the porches of Churches , & in the streetes , their faces being gnawne , their noses and eyes eaten with corruption , and their other members wasted with filth and rottennes , so that the mind detesteth to thinke therof , much lesse can the eie abide to behold it . But what doth God intend and purpose by these miserable creatures , who haue like flesh as we haue , & are our brethren like vnto vs , but that he may open the eies of our mind , whereby we may see in how more oughly a sort the filth and corruption of the soule of a sinner appeareth , albeit he weare purple and gold , roses & lillies , as though he were a child of Paradise . But how many sinners are there in the world , to one of them whose bodies are full of sores ?

Now these euills which are infinite as well in greatnes as in multitude , being contemned or not regarded in our neighbours , this contempt is the cause that our owne euill being euen one of the least sort , seemeth vnto vs to be very great , and that we thinke that no other are troubled with the like . Euill men euen in respect of out ward cuills are in worse case then the godly . But it must needes be that euen in outwarde euills also they are in worse case then we . What , I pray you , can be delightfull or throughly pleasant vnto them , albeit they haue and enioy all thinges that they desire , when as their conscience can not be quiet ? Is there a more grieuous euill then the trouble of a stinging conscience ? For Esai sayth chap. 57 : The wicked are like the raginge sea that can not rest , whose water someth with the myre and grauell : euen so the wicked haue no peace sayth God . Wherefore thou mayst see that verified in them which is written Deut. 28 : The Lord shall giue thee an vnquiet hart , and dasing eyes , and sorrowe of mind , and thy life shal hange in dout before thee : thou shalt feare both day and night , and shalt haue none assurance of thy life . In the morning thou shalt say , Would God it were night : and at night thou shalt say , Would God it were morning , for feare of thine hart wherewith thou shalt be terrified , and because of those things which thou shalt see with thine eyes .

Briefly , if one did with due affection see and consider all the euills of euill men , either of enemies or frendes , he woulde not onely forgette his owne euills , and seeme vnto him selfe to suffer nothinge , but also with Moses and the Apostle Paule earnestly wishe that he might dye for them , and be rased out of the booke of life , and separate from Christ , as it is written Rom. 9 , that they might be deliuered . Christ burning with this zeale and inflamed affection died for vs , and descended into hell , leauing vs an example , that we also should be so carefull for the euills of others , forgetting quite our owne , yea desirous of our owne .