The flowers of Lodowicke of Granado. The first part. In which is handled the conuersion of a sinner. Translated out of Latine into English, by T.L. doctor of phisicke Flores. Part 1. English Luis, de Granada, 1504-1588. 1601 Approx. 291 KB of XML-encoded text transcribed from 143 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A06430 STC 16901 ESTC S103989 99839731 99839731 4179 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A06430) Transcribed from: (Early English Books Online ; image set 4179) Images scanned from microfilm: (Early English books, 1475-1640 ; 846:09) The flowers of Lodowicke of Granado. The first part. In which is handled the conuersion of a sinner. Translated out of Latine into English, by T.L. doctor of phisicke Flores. Part 1. English Luis, de Granada, 1504-1588. Lodge, Thomas, 1558?-1625. [6], 136 leaves Printed by I. R[oberts] for Thomas Heyes, and are to be sold in Paules Church-yard, at the signe of the Greene dragon, At London : 1601. A translation, by Thomas Lodge, of: Luis de Granada. Flores. Printer's name from STC. Running title reads: The conuersion of a sinner. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Catholic authors -- Early works to 1800. 2003-04 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2003-07 Judith Siefring Sampled and proofread 2004-01 SPi Global Rekeyed and resubmitted 2004-02 Judith Siefring Sampled and proofread 2004-02 Judith Siefring Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THE Flowers of Lodowicke of Granado . The first part . In which is handled the conuersion of a sinner . Translated out of Latine into English , by T. L. Doctor of Phisicke . AT LONDON , Printed by I. R. for Thomas Heyes , and are to be sold in Paules Church-yard , at the signe of the Greene-dragon . 1601. To the Christian Reader , health . I Doe heere present vnto thy fauorable viewe ( most curteous and gentle Reader ) thys little Pamphlet , which wanting a particular Patron , commeth as it were , a begging vnto thee , for no lesse then thy whole selfe , and that cheeflie for thine owne good , the way to protect it , is to direct thy life by it , and to suffer it to possesse thee , as soone as thou hast possest it : which if thou be so happie to accomplish , it will teach thee to winne loue by feare : life by death : yea , euerlasting happines , by the transitory trouble● of this wretched world : and to giue it iust praise in a word , it i● a worke of the learned and spirituall Granada , aptly translated into English. L A Lamentations . LET dread of paine for sin in after time , Let shame to see thy selfe ensnared so , Let griefe conceaued for foule accursed crime , Let hate of sinne the worker of thy woe . With dread , with shame , with griefe , with hate enforce , To dew the cheekes with tears of deep remorse . Carmen . SO hate of sinne shall make Gods loue to grow , So greefe shall harbour hope within thy hart , So dread shall cause the flood of ioy to flow , So shame shall send sweete solace to thy smart : So loue , so hope , so ioy , so solace sweet , Shall make thy soule in heauenly blisse to fleete . Vae . WOe where no hate doth no such loue allure Wo where such griefe makes no such hope proceed , wo where such dread doth no such ioy procure , wo where such shame doth no such solace breed . Woe where no hate , no griefe , no dread , no shame No loue , no hope , no ioy , no sola●●●●●me . Non tardes conuerti ad Deum . ¶ Faults escaped . IN folio , 16. page , 1 , line 17 , for sinnners , read sinners . Folio , 39 , page , 1 , line 13 , for ingratitute ▪ read ingratitude . Folio , 42. page , 1 , line 18 , for equiualiently , reade equiualently . Folio , 60. page 2 , line 1 , for needfull , read sufficient . ●HE FLOVVERS of Lodowick of Granado . The first part . In which is handled the conuersion of a sinner . The Argument . Sinners by the meanes of feare are ●onuerted vnto GOD : who if they ●ead , & dil●gently consider the ho●ie Scriptures , could not but trem●le , considering the perrill wherein ●hey liue . For which cause , forsaking their old manner of life , they ●ould change it into a better , wher●y they should be deliuered frō the ●eare of the punishments of sinne , which God threatneth to inflict vp●on them . CHAP. 1. ALmighty God is wont to vse no one more effectuall remedy to restraine the lust of men , & reuoake their harts from misdeeds , then by 〈◊〉 before theyr eyes , what paines 〈◊〉 punishments are appoynted for 〈◊〉 ▪ For euils doe more effectually affect vs then good things . An● experience doth truly teach vs , th●● wee are not so much mooued wi●● honour , as with ignominy : not 〈◊〉 much by benefites as by iniuries that wee reioyce not so much 〈◊〉 health , as wee grieue at infirmitie● For the good of the one , is mo●● easily and better known by the 〈◊〉 of the other : for no man bette● knoweth what it is to be whole , 〈◊〉 he that hath had effectuall experien●● what it is to be sick : So that a thin● the more it is felt , and the more v●●hemently it affecteth vs , by so muc● the more discouereth it his natu●● vnto vs. For that cause in the time 〈◊〉 our forefathers , God was more of● wont to vse the cōmination of p●●●nishment against sinne , then any o●ther remedy ; which the wryting of the prophets most manifestly te●stifie vnto vs , which are fraught wit● terrors , and replenished with m●●naces , wherby God foretelleth th●● he will punish sin . So before he ouerthrew that mo●● famous citty and kingdome of Ie●rusalem , by the forces of Nabucha●donozer King of Babilon , hee ●ritten to haue sayd to the prophet ●●remie , Take the volume of the ●ook in which it is not written , & in ●●at write all that I haue said against 〈◊〉 , and Israell , from the day that ●pake vnto thee , to this day . And ●●ou shalt read it before the people , perhaps they hearing all these 〈◊〉 that I thinke to doe vnto them , ●●●urne euery one from their wic●●d way , and I will be mercifull to theyr sinne and iniquitie , and I will ●●staine from those punishments which I had prepared for them . The prophet presently addeth , that Baru●h his secretary had described all the comminations of God , and red th●m before all the people , & princes , who sayth , Each one was amazed vnto his neighbour , and ( as it w●re astonished beholding one ano●her through excesse feare , concei●●d by the wordes of the prophet ) ●●ooke & trembled in their whole ●●●dies . This is the meanes ( my brother ) w●ich God not onely v●ed at that time to excite the harts of men , & 〈◊〉 all them from the way of iniqui●●● , but at diuers other times also ▪ Then vvhich meanes , there may nothing be founde out more effectuall or powerfull . For so many an● so great be those thinges , which i● sacred writ the word of GOD , an● the perfection of our fayth , do● fore-tell and report of the excellen●cie of Vertue , and the turpitude 〈◊〉 contempt of vices , that if men● woulde diligentlie reade , and atte●●tiuely marke and ponder them there is no doubt but the pe●● vvherein they dailie liue would o●●ten afflict theyr mindes with fear● and they themselues should tremble thereat . For this cause , one of the rem●●dies which the Prophet wished 〈◊〉 bee applyed to this incurable eu●● was thus , which sayth ; The peop●● are vvithout counsayle , & pruden●● woulde to GOD they conceiue● vnderstood , or fore-saw , the thin● vvhich are to come . For if m●● trulie did as they ought to doe , were impossible for them so long time to perseuer in theyr vvick●● wayes . But out alas , they wander so blin●●lie in the affayres of this world , 〈◊〉 〈◊〉 so much bewitched , or rather ●●ried in the loue of the same , that ●hilst this man hunteth after ho●ours , hee is intangled with priuate ●●fayres ; that man is intent on o●●er mens defects , others gape after ●●fices , dignities , and promotions , 〈◊〉 other commodities of this life : 〈◊〉 of them wholy swallowed vp in ●●nall and earthly affayres , haue no 〈◊〉 , neyther finde eyther eyes or ●●nde , to examine or looke into ●●emselues , that but euen for a lit●●● time they may allow themselues 〈◊〉 to consider on this matter . ●eseruedly therefore in times past , 〈◊〉 these men spake the Prophet ; 〈◊〉 Ephraim is made as a Doue se●●ced , not hauing a hart : for these ●●robate and lost men , whereas 〈◊〉 haue a hart to loue , to thinke , 〈◊〉 rethink , on those things which ●●long vnto thys lyfe , will haue no ●●nd to remember or meditate on ●●ose things which belong vnto the 〈◊〉 to come . Which notwithstan●●●g are such , and so admirable , that 〈◊〉 man do but attentiuely wey the 〈◊〉 of them , and vvith an vnder●●●nding voyde of all perturbation of the minde examine the same , h●● shall haue sufficient cause enoug● of amazednes , and reason to indu●● him to the correction of his erro● ▪ Beeing moued therefore in esp●●ciall by this reason , I thought 〈◊〉 should doe a worke worthy the l●●bour , if I proposed some fewe 〈◊〉 those thinges before their eyes th●● wil either read , or write , ( accordin● to the imitation of Ieremy ) that v●●derstanding not onely the 〈◊〉 which God hath prepared for 〈◊〉 loose and wicked sort , but also 〈◊〉 good which he hath decreed to b●●stowe on the godly and iust , th●● might forsake the way of iniquit●● that God might receiue them : g●●uing them pardon of al their sinne and deliuering them from all the punishments which in the book of holy Scripture , hee threatneth ▪ inflict vpon them . The Argument . Christian must thinke that hee is a man and a Christian , and therfore subi●ct to death , & bound to yeeld a reason of his life past in another world . For which cause he shall doe aduisedly , if he wey without intermission the horrible and intollerable griefes which are wont to encomber the sinner at the howre of death , and the feares and amazements that presently ouerwhelme him vppon the entrance of the lyfe to come . At which time , neyther the goods of the body , nor the goods of For●une , nor any fauour of this world , may appease the iust and incensed wrath of God against sinners . CHAP. 2. THat therefore wee may begin from matters most apparant , and which daily we behold with our eyes : goe to my brother , remember ●●ou art a Christian , and a man : & because thou art a Christian , be as●●red thou shalt yeelde account of thy lyfe when thou art dead . Th● fayth which wee hold and profes●● excludeth all doubt , and that it is 〈◊〉 experience ( offering herselfe dai●● to our eyes ) trulie teacheth vs. 〈◊〉 that no man is free from this Ch●●lice , but all must drinke thereo● whether he be Pope , whether Ki●● eyther any other what-soeuer . The day shall once come , whe●● in at morning thou shalt liue , & 〈◊〉 night thou shalt be dead . The 〈◊〉 shall one day bee , ( but whether shall happen to day or to morro● it is altogether vncertaine ) in whi●● thou thy selfe , which nowe read● these thinges which wee reckon 〈◊〉 whole , and strong , measuring 〈◊〉 life by the length of thy desires , an● the dayes by the multitude of thin● affaires , shalt see thy selfe lying 〈◊〉 thy bedde , full of greefe and sic●●nesse , expecting euery moment th● stroake and terrible sentence 〈◊〉 death , pronounc●d against all man●kinde , from which thou canst no● appeale to any other Iudge . But especially it is to be conside●red , howe vncertaine that howre i● for euen then it is wont to fall vpo● 〈◊〉 when it is least expected : and ●●en a man wholy secure , thinkes 〈◊〉 of it , but rather intending the ●●sinesses and occupations of this 〈◊〉 , complots in his hart , howe to ●●nd his longer hoped life in more ●●●icitie and worldlie pleasures . For ●●ich c●use it is often sayde in the ●●●lie Scripture , that it shall come in 〈◊〉 night like a theefe , who euen 〈◊〉 is vvont to breake in , vvhen 〈◊〉 sl●epe soundest , are most secu●● , & thinke of nothing lesse then 〈◊〉 imminent theft & perrill , which 〈◊〉 the suddaine happeneth vnto 〈◊〉 . Before death himselfe commeth , a ●reeuous sicknesse dooth vsher 〈◊〉 ; which is to be considered of 〈◊〉 all his accidents , greefes , trou●●●s , abhorrings , angers , sirrups , de●●ctions , suffumigations , pylls , gar●●rismes , and sundry other medi●●●es . The long nights likewise , ●●ich at this time are most vncom●●●table , wearisome , and full of te●●●usnes ; all which dispose and pre●●re the way to death . For euen as the Captaine that ●●ill conquer a Fort , first maketh a breach with his greater ordinance● then assaileth , inuadeth , and po●●sesseth the same : So before death ▪ grieuous infirmitie beginnes th● charge , which so weakeneth & d●●cayeth the naturall strength of th● bodie , that it vouchsafeth man n●●●ther daily nor nightly rest : but sh●●keth all the principall members 〈◊〉 his body , without intermission , 〈◊〉 th●t the soule is vnable to defen● her fort any longer , or conserue h●●●s●lfe in the same , for which 〈◊〉 shee leaueth her habitation in 〈◊〉 body , and hauing escaped , flye●● and departeth to another place . But when the infirmitie hath pr●●uailed so much , as eyther the sic● man himselfe , or the Phisition b●●ginnes to doubt , & despaire of lif● ô good GOD , what perplexitie● what anguishes ? what agonies 〈◊〉 at that time excruciate & teare 〈◊〉 hart ? Fo● then the course or race● his fore-passed life , is called to min● then all the images of leauing the representations of those thing● which hee heere loued , his wife 〈◊〉 children , his friendes , his paren●● ▪ his riches , his honours , his titles , 〈◊〉 ●ffices , and all other thinges ( which ●re wont to bee extinct together ●ith life ) represent themselues vnto ●im . After these , the last accidents , ●hich are cōnexed with death him●●lfe doe ass●ult , which are far grea●●r then the precedent . The browe 〈◊〉 bent , and the skin is distent , wher●●on a cold sweat breaketh foorth : 〈◊〉 balls of the eyes waxe dimme , ●●de , and through the intollerable ●●hemencie of paine , are rowled ●●certainly ; the eares waxe deafe , 〈◊〉 nose sharpe , the nostrills are replete with excrement , the face waxeth blew , the mouth is contracted , the tongue is doubled , and can no more performe his office ; tast per●isheth , the lyppes waxe pale , the b●eath reinforcing it selfe from the ●●nter of the breast , growes diffici●●●t and short : the hands wax cold , 〈◊〉 nayles blacke , the pulse feeble 〈◊〉 faint , ( but of speedy motion ) 〈◊〉 we intermitteth , now antlie cree●●th , the feete die , and loose theyr ●●turall heate . What neede many ●ordes ? the whole flesh is turned 〈◊〉 corruption , and all the members and sences are troubled through th●● hastie separation . In this manne● must a man departing out of thy● world , satisfie for the labours & do●lors of others , by whom hee cam● into this world ; suffering in his decease , those griefes which his mo●ther suffered when shee bare him ▪ And thus most signal is the propo●●tion of mans egresse , and ingre●●● into the worlde , for both of the● are full of dolors ; but that his en●trance causeth others griefes , his ●●sue his owne . Whilst a man floteth , and is to●●sed in these perplexities , suddainl●● the agony of death is at hand : th● end of life , the horror of the graue the infelicity of the body which sha● shortly be wormes meate , are represented to the memory : but especi●ally of the soule , which as yet abi●deth in the body , but after an hour● or two must be seperated from it● Then shalt thou thinke the iudgement of God to be present , then before thee shalt thou see all thy sinns which shall accuse thee before the tribunall of diuine iustice ; Then 〈◊〉 the length , but too late , shalt tho● ●●knowledge , how loathsome those ●imes were , which thou so easely ●ommittedst , then with many due ●●ecrations shalt thou curse the day ●herein thou sinnedst ; and crie woe 〈◊〉 those pleasures and delectations ●hich by their allurements inuited ●ee to sinne . Thou canst not in ●●at houre sufficiently admire at thy ●●fe , and thine owne leuity , who for ●ings so vaine , and of so little mo●ent ( as are those which with inor●●nate loue thou wert wont to lust ●●ter ) hast cast thy selfe into the per●●l of enduring such intollerable do●●●urs , of which in that fatall houre ●●ou shalt haue no smal experiment ▪ or pleasures passing away , and the ●●dgement of them approaching , at which by it selfe was before lit●●e & now ceaseth to be , shall seeme 〈◊〉 be nothing : but that which in it ●●fe is great , and presently instant ; ●●ou shalt think it greater then it is ; ●ecause thou shalt manifestly know at length with all his circumstan●●s . When therefore thou shalt see 〈◊〉 things so vaine , and light , nay ra●●er filthy : that thou art nowe de●auded of so many goods , and rowling thine eyes hither and thithe● thou shalt see thy selfe inuirone● with so many mischiefes , and trib●●lations : for liue thou canst n● longer , neither is there place for pe●nitence , neyther shall there be a●● time . The number of thy dayes 〈◊〉 sumd vp : They cannot helpe the●● whom with inordinate loue tho● hast affected . Much lesse the Idol which thou adorest ( why doe I s●● it ? ) Yea , what so euer thou m● louedst , and such thinges as were● greatest estimation with thee , eu●● these shall most of all torment the●● Tell me I pray thee when thou fi●●dest thy selfe forsaken in this perr●● what minde , what heart wilt tho● haue ? whether wilt thou goe ? wh●● wilt thou doe ? whom wilt thou ca● vppon ? it is impossible for thee 〈◊〉 returne to life , and to leaue it is in●tollerable ; it is not graunted to a●bide in life : vvhat therefore wi●● doe ? In that day ( saith our Lord by the Prophet ) the Sunne shall sette 〈◊〉 noone-day , and I will darken the earth in the day of light , & I wil con●uert her festiualls into mournings ▪ and all her songs into plaints : and I ●●ll put her as the lament of the ●●st begotten , and her last as the bit●●r day . O horrible wordes , ô hard ●●●ntence , shaking and amazing all ●rts whatsoeuer . In that day ( saith 〈◊〉 ) the sunne shall set at noone-sted . ●or in that houre sinners shall haue ●●e multitude of their misdeedes set ●efore their sight , and beholding the ●uine Iustice breaking their threed ●f life a sonder : some of them shall ●e stroken with so much feare and ●●●rour , that they shall be destitute ●f all hope and confidence , because ●●ey shall thinke themselues to be ●eprobate , and holy excluded from ●●e mercy of God. Put the case they be as yet in the ●oone sted , that is , let them be yet 〈◊〉 the race of life , ( which is as yet ●●e time of repentance ; ) yet will ●●ey perswade themselues , that there ●emaineth no time or place for them 〈◊〉 repent ; but that all meanes of ●epentance are cut off and excluded . ●eare is the most powerfull pertur●ation of the minde , which faineth ●o it selfe each little thing to bee great , and is alwaies afraid of things ●bsent , as if they were present . If a little feare of any thing can do● this , what cannot that true feare doe which is conceaued of so fearefu● and capitall perrils ? They are as ye● aliue , & placed in the midst of the●● friends ; notwithstanding begin th●● to feele the paines and punishmen●● of the damned . They seeme at on● time to be both aliue and dead : an● surprized with the griefes of tho● present thinges which they are 〈◊〉 leaue , they beginne to feele tho●● succeeding euills vvhich they fe●●●red . They deeme them blessed th●● are left in this worlde , and of th● enuie growe their reasons of new griefe . The Sun therefore setteth to the● at noone day , when as to what plac● so euer they turne their eyes , the● shal see the entrance to heauen eue●rie way shut against them , neyth●● shall the radiation of any light appeare vnto them . For if they respect the mercy of God , they shall think● themselues vnwoorthy to pertak● the mercy of God ; If they flie to the diuine Iustice , they shall suspect that by it , there are due and seuere punishmentes prepared for them : ●●at hetherto their day was , but now ●●e day of our Lord is at hand ; yea , ●●ey shal think that it is already be●●nning . If they call to remembraunce ●●eyr fore-passed life , it reprehen●eth them vtterly ; If they regarde ●●e time present , they see them●●●ues a dying ; If the time shortly 〈◊〉 come , they see the Iudge placed 〈◊〉 his iudgement seate , and them●●●ues exspected to be iudged . Now ●●uironed with so many causes of are , what shall they doe ? whether all they wend ? The Prophet goeth forward . And will make the earth darke in the ●●y of light ; that is , those thinges ●●at are woont sweetely to delight ●ee , nowe shall most of all torture ●ee , and wound thy minde with tollerable goades of griefe . Trulie it is a pleasant thing for a ●an in his life time , and in state 〈◊〉 health , to see his Children , to ●●ioy his friendes , to order his fa●ilie , to haue many ritches , and 〈◊〉 possesse with delight vvhat so●er the mind can desire . But then 〈◊〉 that pleasure is conuerted into griefe ; For all these thinges afore●said shal teare and tire the miserabl● conscience with terrible tormente● and shall be the cruell executione● of these calamities . It is naturall 〈◊〉 euen as the possession and presen● of a thing which we loue doth ●●●ioyce vs , euen so the absence ther●●of should breede our sorrow and ●●●spleasure . Heere-vpon the son●● of the dying father doe flie his pr●●sence , and the louing wife hid●● her selfe from the face of her dece●●sing husband in his pangs , least 〈◊〉 presence should augmēt his passio● But although the soule that is p●●●sently to be seperated from the bo●● is to depart into an vnknowne R●●gion , and the way is at hand , bo●● long and perrilous , yet immeasu●●●ble griefe permitteth not to obse●●● the termes of humanity and ciuili●● neither giueth him leaue that ent●●reth his iourney , to bid his frien● once farewell before his departur● If thou hast at any time ( good Re●●der ) made tryall heereof , thou doo●● soothly vnderstand that I doe eue●● way speake the truth . If thou 〈◊〉 neuer been entangled in this perril ●east-wise beleeue them that haue 〈◊〉 experience heereof , For they 〈◊〉 saile the Sea ( as the vvise-man 〈◊〉 ) shew the perrils thereof . ●f therefore such and so great be 〈◊〉 that forgoe this dolefull sepe●●●ion , what and how mighty thin●●●●t thou shal they be that shall fol●●w ? If the euen and vigill be such , 〈◊〉 shall the festiuall and solemne 〈◊〉 it selfe be ? Tell mee ( I pray thee ) what wilt 〈◊〉 thinke of that houre , when de●●●ting out of this life , thou shalt 〈◊〉 that diuine iudgement , alone , ●●ked , poore , without any defender 〈◊〉 thy cause , and thine onely con●●ence , thy companion , and that tri●●nall , shall be so exceedingly se●●re and strickt , where the case of 〈◊〉 or of temporall death shall not 〈◊〉 handled but of eternall . And if 〈◊〉 yeelding thy account thou shalt 〈◊〉 found to be much indebted , alas 〈◊〉 horrible shall the anxieties and ●●rows of thy soule be ? ô how con●●sed shalt thou be , and full of vn●●i●full penitence ? how voide of all ●●unsell , and destitute of all solace ? Trulie , the perturbation amongst the Princes of Iuda was very grea● whē as the victorious sword of Ca●●sar King of Egypt , did tyranni● thorow all the streetes of Ierusale● when as thorowe the present pay● and punishment , they acknowle●●ged theyr fore-passed crymes 〈◊〉 olde errours . But there is no co●●parison betwixt that confusion an● this whereof we now intreate . 〈◊〉 in that houre what shal sinners do● whether shal they turne themselue● who shall defend them ? teares the are of no force , there all repentan●● is vnprofitable ; in that houre ne●●ther shall prayers be heard , nor 〈◊〉 promises preuaile , or any suret●● be accepted . When as the last mo●ment of life is past , there is no mo●● time of repent . And if the for●●said finde no place , much lesse r●●ches , nobility , and honours of th● world shall helpe : for the wise 〈◊〉 saith ; Riches shall not helpe in th● day of reuenge : But iustice sh●●● deliuer from death . But when the vnhappie soule shal● see her selfe enuironed with so manie calamities , what shall shee doe 〈◊〉 what shall shee say ? in what othe● ●●rdes shall shee lament her lamen●●●le case , then those which in times 〈◊〉 the Prophet vsed , when he said . 〈◊〉 paynes of death haue compas●●● mee rounde about ; and the ●●ods of iniquitie haue troubled ●●ee : The dolours of hell haue en●●oned me , and the snares of death 〈◊〉 entrapped mee . VVoe is me ●●etch that I am , what circle is this 〈◊〉 which my sinnes haue enclosed ●ee ? Howe suddainly , and when I 〈◊〉 suspected , doth this houre en●●●gle mee , howe presseth it vp●n mee when I least thought of 〈◊〉 VVhat auayle mee myne ho●●urs nowe ? What helpe me my ●●gnities ? What all my friendes ? ●hat profitte will my Seruauntes ●●vve bring mee ? VVhat fruite ●●all I receaue of all those ritches 〈◊〉 goods which I was woont to ●●ssesse ? For nowe a small fielde 〈◊〉 seauen foote long must suffice ●ee , and I must be content with the ●arrowe roome of a Sepulcher , and base winding sheete . But that which is worst of all , the ●ches which with so many sweats & ●auailes I haue grated from others , shall remaine heere behind : oth●● men shall enioy them , and consu●●● them in pleasures , onely the sin●● which I haue committed in gath●ring them shall accompany me , th●● I may sustaine condigne punishme●● for them . What shall I doe with 〈◊〉 my pleasures and delights , when they are past away , and naught● them remaines but the dreggs in 〈◊〉 bottome , which are the scruples 〈◊〉 remorce of conscience , which 〈◊〉 thornes prick and teare my miser●●ble hart , and shall crucifie the sa●● with perpetuall torments ? O dul●● not to be indured , ô my slouth●●● negligence worthy a thousand m●●series , how could it be that forge●●full of this time , I haue not prepar● my selfe to auoid these present cal●mities ? How often was I warned 〈◊〉 this day , yet haue I shutte vp mi●● eares to all counsailes ? Wretch th●● I am why receaued I not discipline vvhy obayed I not my Maisters vvhy neglected I the wordes whic● they taught me ? I liued wickedly 〈◊〉 the midst of the church , & among●● the people of God defiled my selfe with all sorts of impiety . In thes● 〈◊〉 such like lamentable expostula●●s shall sinners deplore their vn●●py fortunes , these shall be their ●●ditations , these their considerati●●● these their confessions . ●ut why trauaile I in vaine , who 〈◊〉 wise , who so eloquent , that 〈◊〉 sufficiently expresse or describe 〈◊〉 s●uerity and rigour of that iudg●●nt ? Wee reade of a certaine de●●●ed ▪ that after his death appeared his friend , greeuouslie afflicted 〈◊〉 oppressed with great dolours , 〈◊〉 a dreadfull and lamentable ●●ce exclaiming thus . No man be●●●eth , no man beleeueth , no man ●eeueth . His friend amazed with 〈◊〉 , demaunded of him what hee ●ant by that lamentation , to whō●●re aunswered thus ; No man be●●ueth howe strictly God iudgeth , 〈◊〉 how seuerely he punisheth . In ●●●firmation of which matter , I ●●●ke it not vnprofitable to report ●his place an example of wonder●●● admiration , which Iohn Clima●●● reporteth to haue happened in 〈◊〉 time to a certaine Monke ; For saith I will not omit also to relate 〈◊〉 History of a certaine solitarie votary , which dwelt in Coreb. 〈◊〉 when hee had liued negligently long time , without any care at all 〈◊〉 his soule , at length ceazed by a si●●●nes , was brought to the last gas● ▪ And when the soule had wholy f●●●saken the body , after an houres 〈◊〉 he was restored againe to life , 〈◊〉 vpon hee besought euery one 〈◊〉 that wee should from thence - 〈◊〉 immediatly depart from him ; 〈◊〉 closing vp the dore of his cell 〈◊〉 stones , he remained there enclo●● for twelue yeeres space , speaking no man , nor tasting any other 〈◊〉 but bread and water . There sitt●●● hee onely amazedly meditated 〈◊〉 that which he had seene , during 〈◊〉 seperation from the body , and 〈◊〉 fixed were his thoughts vppon 〈◊〉 same , as that he neuer changed 〈◊〉 countenance ; but alwayes rem●●●ning in that amazement , he silen●●● poured foorth a streame of feru●● teares . And when hee grew 〈◊〉 vnto his death , breaking open 〈◊〉 dore of his cell , wee entred in 〈◊〉 him : And when wee humbly 〈◊〉 sought him to giue vs one word 〈◊〉 ghostly instruction , at last we on●● ●●●orted this frō him ; Pardon mee , 〈◊〉 man that hath truly the memo●● of death , may euer commit sin . 〈◊〉 wee were strooken with won●●rfull admiration , beholding him 〈◊〉 first had beene so negligent , to 〈◊〉 so suddainly changed , and ( by a ●●st blessed transformation ) to be ●●de another man. Hetherto Cli●●chus , who was an eye-witnesse of 〈◊〉 this , & who test●fieth that which 〈◊〉 sawe in his writings . So that no 〈◊〉 ( although it may seeme incre●●●●le to som ) ought to doubt here●● especially sith hee is both a true 〈◊〉 a faithfull witnes . Nowe in this storie , there are 〈◊〉 thinges which deseruedly vvee ●●ght to feare , considering the lyfe ●●ich this holy man led , and much 〈◊〉 the vision which hee sawe , ●●ence sprung that his manner of 〈◊〉 , which euer after during his ●●ole life he obserued . These ther●●●e sufficiently approoue that to be 〈◊〉 which is spoken by the Wise●an ; Remember thy end , & thou 〈◊〉 not sinne for euer . Least there●●re ( my brother ) thou shouldest 〈◊〉 into the like calamities , I beseech thee with great attention of mind● to discusse , examine , & often rep●●● these things aforesaid , & alwaies 〈◊〉 euery where present thē to thy m●●mory . But amongst all the rest , 〈◊〉 graue cōsideration & attentiue m●●mory , these three things in especi●●● The first whereof is that thou co●●sider the greatnes of the punish●●●● which thou shalt feele in the ho●●● of death , for the multitude of 〈◊〉 sinnes , wherwith thou hast offend●● the Diuine bounty . Secondly , 〈◊〉 thou diligently wey with what ●●●sire thou shalt then wish that 〈◊〉 hadst so ordered thy life , that in 〈◊〉 houre thou might'st haue God p●●●pitious vnto thee . Thirdly , that 〈◊〉 remember how great & austere p●●nitence thou wouldst then willing 〈◊〉 vnder-take , if time might be gr●●●ted thee . ¶ The Authour purposely intre●●teth of death , in his first booke 〈◊〉 prayer & meditation , also in his E●●ercises in the meditation on W●●●nesday at night ; likewise in the Si●●ners guide , lib. 1. cap. 7. & in the ●●●cond part of this booke , cap. 7. 〈◊〉 in the 3. part , chap. 8. The Argument . ●he day of iudgement an exact ac●●unt shal be required at a Christi●ns handes , of all his thoughts and ●orkes done in this life . The sinner , 〈◊〉 the iust iudgement of God , shall 〈◊〉 cast downe headlong into perpe●●all affliction , plaints & darknes ●f the infernall prison . There whilst 〈◊〉 is tort●red with most ardent tor●●res and punishments , full of rage , ●nd burning with wrath against ●od , he shal curse & excruiate him ●●lfe , calling to memory all those e●ils which he hath done , and those ●ood things which he hath neglected ●o doe . For which cause , who soeuer ●ill not fall into these desasters , let ●im repent whilst he hath time . CHAP. 3. AFter death , followeth euery mans perticuler iudgement , & after that , the vniuersal of al men , whē as that which the Apostle teacheth shal be ful●●d . We must all of vs be manife●●●● before the tribunall of Christ , that euery one may receiue acco●●ding to that which he hath done 〈◊〉 his body , either good or bad . Many thinges are to be conside●red in this iudgement , but the chie●fest of them is , diligently to wey , 〈◊〉 what things the account shal be exacted from vs. I will search ( sayt● our Lord ) Ierusalē by candle light ▪ and I will visite vppon the men th●● are intent on their dreggs . The maner of speaking in holy Scripture , is to signifie , that the thinges of lea●● consequence shal be both discust & examined in that day : euen as me● in slight things , are wont to light a candle , and search euery corner o● the house . For there is not any one vaine cogitation of thine , or moment of time euilly and vnfruitfully let slip by thee , wherof a reason shal not be required at thy hands . Who woulde not tremble and shake euery lym of him , when he● heareth the words of our Lord ; Verely , verely I say vnto you , of euery idle worde that men haue spoken , they shall giue a reason in the day of iudgement ? Well ●hen , if an account must be made of those words ●hich offend no man , what shal be ●nswered for dishonest words ? vn●hast cogitations ? for handes full of ●lood ? for adulterous euils ? Final●● , for all the time of our life loosely ●onsumed in the works of iniquity ? ●f this bee true , ( as it is most true , ) ●hat tongue ? what eloquence may ●eport so much of the rigor and se●eritie of this iudgement , which ●●all not be lesser then the truth of ●he thing it selfe ? or what is it may ●ny wayes bee equalled with the ●●me ? Howe shall the wretched man ●●and heere amazed and astonished , ●hen in the circle ofso many Sena●ors , and the presence of so great a ●ounsaile , the account shal be chal●enged at his handes , of the least ●ord , which such or such a day , he ●●ake fondly and without fruite ? Who would not be amazed at this ●uestion ? VVho durst say these ●●inges , except Christ himselfe had ●poken them before ? who affirme , ●xcept he had affirmed ? What king ●as there euer found , that expostu●ated with his seruants for so light a ●ault ? O altitude of Christian Religion , how great is the puritie which thou teachest ? how strict is the account which thou exactest ? & with howe seuere iudgement doost thou discusse and examine all thinges ? How great shal the shame be wherwith wretched sinners shall in tha● place be stained ? when as all theyr iniquities which when they lyued , they hid vnder the couerts and walls of theyr houses : what soeuer also dishonest , what-soeuer filthy thing they haue committed frō theyr tender yeeres to the terme of their life , all the angles of their harts , & what●o euer is most secrete shall be manifested in this court , before th● eyes of the whole world . Who there shal haue a conscience so cleere , who when these thinges shall beginne to be done , shall not presently change his colour , and tremble in all his members ? For if a man doe so much blush , when hee reuealeth his defects in priuate , to some friende of his , so that some one in the very confession waxeth dumbe , and concealeth his crime : what shame shal that be , where-with sinners shall be affected in the sight of Almighty GOD , and of all ages , past , present , and to come ? So great shall that shame be , that the wicked , as the prophet witnesseth , shall cry out , saying to the mountaines , couer vs , & to hils fall vpon vs. But these thinges are tollerable : but what shall become of them when as the sharpe arrowes of that finall sentence from Gods mouth , shall be shotte into theyr harts , Goe you cursed into euerlasting ●ire , which is prepared for the deuill and his Angels ? Alas , with what sorrowes shall sin●ners be discrutiate , when they heare this sentence ? When as wee can scarcely heare a little droppe of his wordes ( sayth Iob ) who can beholde the thunder of his greatnes ? This voyce shal be so dreadfull , and of such vertue , that the earth in the twinckling of an eye shall bee opened , and in a moment they shall descend to hell ( as the sayd Iob saith ) who now enioy the timbrel & harp , and reioyce at the sound of the organ , vvho nowe leade theyr dayes in pleasure . This case describeth blessed Saint Iohn in his Apocalips , in these wordes ; After this I saw another Angel descending from heauen , hauing great power , & the earth was lightned by his glory ; and he cryed out in his strength , saying : Great Babilon is fallen , is fallen , and is made the habitation of deuils , and the prison of all vncleane spirits , & the habitation of each vncleane & odible bird . A little after , the same Euangelist addeth , saying ; The strong Angel tooke vp a stone , as if it were a great Milstone , and cast it into the sea , and said : with this force shal the great citty Babilon be cast down ▪ & henceforward it shall no more bee found . After this manner shal the wicked fall into this headlong hell , and into that darksom prison ful of al confusion , which is vnderstood of Babilon in this place . But what tunge can expresse the multitude of punishments which they shall there suffer ? There shal their bodies burne in liuing & vnquenchable flames , there their soules without intermission , shal be gnawed vpon by the worme of conscience , which shal giue them no truce ; There shall be perpetuall weeping of eyes , and gnashing of teeth that shal neuer end , which the sacred Scriptures do so often threaten & repeat . In this place of desperation , those miserable damned , enraged with a certaine cruel madnes , shal cōuert their anger against god , & tyrannize against themselues , eating their owne flesh , renting theyr bowels with furious grones , ●●aring one anothers flesh with their nailes , and incessantly blaspheming the Iudge that condemned them vnto the punishments . There each of thē shall curse his vnfortunate chaunce , & vnhappy natiuity , repeating without intermission that doleful plaint , and those desolate and lamentable songs of Iob ; Curst bee the day in which I was borne , and the night in which it is said , Hee is conceiued a man ; Let that day bee turned into darknes , let not god require vpon it , neither let it be illustrate with light . Let darknes obscure it , & the shadow of death ; let a mist ouercloude it , & let it be wrapped in bitternes . Let a dark storme possesse that night , let it not be accounted amongst the dayes of the yeere , nor numbred in the months . Let that night be s●litary and vnworthy praise , let them curse the same who curse the day , who are ready to waken the Leuiathan . Let the starres bee da●kned with the mist thereof , let thē expect light and not see it , neither the beginning of the rising morne : Because it shut not vp the doore of the wombe that bare me , neither tooke away the euils from mine eyes . Why died I not in the wombe , or is●uing from the same , why perrished I not presently ? why was I receiued into the lap ? why sucked I at the teates ? This shal be the musick , these the songs , such the mattins , which those vnhappy soules shall sing without end . O vnlucky tongues , which speake nothing but blasphemies ; ó vnfortunate eyes , that see n●ught but calamities and miseries . O miserable eares , that heare nothing but plaints , and gnashing of teeth : ô vnlucky bodies , which haue no other refreshings but burning flames . Of what minde shall they be there , who whilst they liued here , deluded the howres in trifles , and spent all their time in pleasures and delights ? ô how long a chaine of misery haue these so short delights forged ? O foolish and incensate , what will the allurements of the flesh profit you nowe , which then you cherrished , whereas now you are deuoted to eternall plaints ? What is become of your ritches ? vvhere are your treasu●es ? where your delights ? where are your reioycings ? The 7. yeeres of plentie are past , and the 7. yeeres of dearth are come , which haue deuoured all their aboundance . There is no memory left of them , nor appearance : Your glory is foredone ; your felicities drowned in the sea of sorrow : your thirst is grown to that drith , that there is not one ●rop of water granted by which the immesurable heate of thy throate , which infinitlie tormenteth thee , may bee assl●ked . Your felicities which you inioyed in this world , will not onelie not profit you ; but euen they will bee the causes to you of greater tormēt . For thē shall be fulfilled that which is written in the booke of Iob. Let mercy forget him , wormes are his sweetnesse . Let him not bee in remembrance , but cut downe like an vnfruitfull blocke . But then the sweetnesse of the delight of euils , is turned into the worme of greefe , when as the remembrance of fore-passed pleasures , ( according to the exposition of Saint Gregory ) shall beget a greater bitternes of pres●nt greefes ; bethinking themselues thē what they haue some-times beene , and in what place they nowe be , & that for that which is so soone vanished , they nowe suffer that which shall endure for euer . Then at length , ( but too late ) shall they acknowledge the fallacies of the deuill : & placed in the midst of errours , shal begin ( but in vaine ) to speake the wordes of the Wiseman , saying ; VVe haue wandered from the way of truth , and the light of iustice hath not shined vpon vs , & the sunne of vnderstanding is not risen vnto vs : wee are wearied in the way of iniquity & perdition , & haue walked difficult wayes , but the way of our Lord haue we not knowne . What hath our pride profited vs , or the boast of our riches what hath ●t furthered vs ? All those things are past away as a shadow , or as it were a messenger running before , or like a shippe , that hath passed a troublesome water , whereof when it is past ●here is no tract to be found , neither the way of the keele thereof in the floods . Such like wordes haue the sinners spoken in hell , because the vngodly mans hope is like the light feather , which is lifted vppe by the wind , and like the light froth of the Sea , which is dispersed by the sunne : and as it were smoake scattered by the wind ▪ and like the memory of a one dayes guest passing by . These shall be the complaints , these the lamentations , this the perpetuall penance , which the damned shal there performe world without end , where it shall profit them nothing ; because the time was ouer-past wherein they should shew fruites worthy of repentance . Come therfore whilst then is time of repent , come you that haue eares to heare , and receaue that wholsom counsaile of our Lorde , which he in time past gaue by the mouth of h●● Prophet , saying : Giue glory t● your Lorde God , before it waxe● darke ; and before your feete stumble against the darksome hills . Yo● shall exspect the l●ght , and he sha●● put the same in the shadow of death and in darknes . Watch I say the time ; let vs followe his counsaile ▪ who before he was our Iudge , woul● be our aduocate . No one knowe●● more exactly what will hinder o● profit in that day , then he who sh●ll himselfe be Iudge of all causes : He briefly teacheth vs what is needfull for vs to doe , that in that day wee may be secure . Take heed to your selues ( saith he ) by Saint Luke , th●● your harts be not loaden with gluttony and drunkennes , and the ca●e of this life , and that this day doe not sodainly come vpon you : For like a net or snare shal it surprize all those that sit vppon the face of the earth . Watch therefore at all times , praying , that you may be ●ounted worthy to flie all these things which are to come , and stand before the sonne of man. ( Deerely beloued ) let vs consider all these things , and at length let vs waken from our heauy sleepe , before th●t darke night of death shall o●er whelme vs , before that horri●l● day shall enfold vs , of which the Prophet speaketh : Behold the day is at hand , and who may thinke the day of his comming ? and who shal stand to behold him ? He , he may exspect the day of our Lorde , who hath heere bound the hands of the Iudge , and hath iudged himselfe in this world . ¶ The Author purposely entreateth of the latter iudgement , in his sirst booke of Prayer and Meditation , and in his exercises in Thursday nights meditation : Likewise in the guide of sinners , cap. 8. lib. 1. The Argument . ¶ They who haue loued God with all their harts , shall receaue their remuneration in heauen , namely the glory of eternall beatitude : which in respect of the accidents , in some it shall be greater , in some other lesser ; yet is the essentiall reward one , and common to all the elect . For there shall be perfect charity , and God shall be all in all . For that cause it shall be the common exercise of all , to loue and praise God without end or intermission . CHAP. 4. BVT in that we haue already aboundantly discoursed of the condemnation and sentence , which attendeth impious and sinfull men ; it consequently foloweth , that we speake som-wh●● also of the beatitude , and reward of good men . Now this blessednes , i● that desired and holy Kingdome of heauen , and that happy life , which God from the beginning of the created world prepared for those , who loue and follow him . There is no tongue eyther humaine or angelicall , that can worthily expresse what that reward shall be , or what that life will be . But that thou mayst haue some tast , and receaue some knowledge of the same ; I will by the way report that which Saint Augustine wrote of it , in certaine of his Meditations . O thou life ( sai●h ●e ) that God hath prepared for those ●hat loue him ! liuing life , blessed ●ife , amiable life , cleane life , chast ●ife , holy life , life ignorant of death , deuoyd of sorrow , life without blot , without greefe , without anxietie , without corruption , without per●urbation , without varietie and mu●ation ; lyfe full of all elegancie and dignitie , where there is no aduersa●ie to impugne , where there is no ●llurement of sinne , where there is ●erfect loue , and no feare , where ●he day is eternall , and one spirit of ●ll . Where GOD is beheld face to ●ace , and with this foode of life the minde is satiate , and satisfied without defect . It dooth mee good to intende to ●hy cleerenes , thy beauties delight my greedy hart , the more power I haue to consider with my selfe , the more doe I languish with the loue of thee , with the vehement desire of thee ; and I am greatly delighted with thy sweete memory . O thou most happy life , ô thou truly blessed kingdome , wanting death , void of end , to which no times succeede by ●ge , where as the continuall day without night cannot haue time ; where as the conquering Souldiour accompanying those hymne-singing quires of Angels , singeth vnto God without ceasing , a song of the songs of Sion , hauing his noble heade inuironed with a perpetual● crowne . Would to God the pardon of my finnes were graunted mee , and that presently laying aside this burthen of my flesh , I might enter into the true rest of thy ioyes , and that possessing the most beautifull & admirable walls of thy citty , I might receiue the crowne of life from the handes of our Lorde , that I might accompany these holy quires , that with those blessed spirits I might asist the glory of the Creator , that face to face I might behold Christ , that I might alwayes looke vppon that high , ineffable , and vncircumscribed light . Happy is that soule , which deliuered frō this earthly body , may freely ascend to heauen , that secure and peaceable , neither feareth the deuil nor death . Happy & eternally happie my soule , if after this corporall death , it may be counted worthy to behold thy glory , thy maiesty , thy beautie , thy gates , walls , & streetes , thy many mansions , thy noble cittizens , and thy most mightie kingdome in thy comlines . For thy vvalls are of precious stone , and thy gates of the purest Margarites , thy streetes are of burnisht golde , wherein without intermission Alleluia is sunge , thy mansions are many , founded on squared stones , builded with Saphires , & couered with golden tile , into which no man entreth except he be cleane , wherein no one inhabiteth that is defiled . Mother Ierusalem , thou art made faire and sweet in thy delights , there is no such thing in thee as we suffer heere , and behold in this miserable life . They differ very far from those thinges which are daily present before our eyes in this life full of calamitie . There is no darknes in thee , neither night , or any change of time . The light of the candle shyneth not in thee , or the bright Moone , or the beamy starres ; but God of gods , the light of lights , the sunne of iustice alwaies illuminateth thee . The white and immaculate Lambe , is thy cleere & delightfull light . The King of Kings , is in the midst of thee , & his children round about him . There the quires of hymne-tuning Angels , there the societie of the supernall Cittizens , there the sweete solemnitie of all those that returne from this wofull pilgrimage vnto thy ioyes . There the prouident company of the prophets , there the twelue number of the Apostles ; There the victorious host of innumerable Martyrs ; there the sacred couent of the saints Confessors ; there the true and perfect Monks , there the holy women , that haue ouercome the pleasures of the world , and the infirmities of theyr sexe . There the young men & maidens , that flying the snares of thys world with sacred manners , haue past theyr time in all vertues ; there are the sheepe and lambes , which haue already escaped the snares and pleasures of thys life : All reioyce in theyr peculier mansions . The glory of euery one is different , yet is the ioy of them all common . Full and perfect charitie raigneth there , because God is there all in all , whom they beholde without ende , and seeing him alwaies , burne in his loue , loue & laude him . They praise and loue ; All theyr labour is the prayse of God wi●hout end , without defect , without labor . Happie were I , and truly happy for euerlasting , if after the resolution of thys body of mine , I shall deserue to hear those canticles of celestiall melody , which are sung in praise of the eternall King , by those cittizens of the celestiall country , & troopes of blessed spirits . Fortunate were I , and incredibly blessed , if I likewise might deserue to sing them , and assist my King , my God , my guide , and see him in his glory , euen as hee hath dayned to promise , saying ; Father I will that those whō thou hast giuen me , be with me , that they may beholde my beauty and maiestie , which I had with thee before the beginning of the world . Tell me I pray thee brother , what a day shal that be , which shal knock at thy gate , the course of this thy pilgrimage beeing ended , that ( if thou hast liued in the feare of God ) may from death transferre thee to immortality ? wherein others were wont to feare , thou shalt beginne to lyft vp thy heade , because thy r●demption is at hand . Come out ( I pray thee ) a little while , ( sayth S. Ierosme writing to Eustochia the Virgine ) frō the prison , and depaint before thine eyes , the rich reward of thy present labor , which neyther eye hath seene , nor eare heard , neyther hath the hart of man conceiued the like . VVhat day shall that be , when as the Virgine Mary shall meete thee , attended by all the troopes of Virgins , who on the otherside of the Redde-sea , the host of Pharao being drowned , who bearing a tymbrel , shal sing to those that aunswere ; Let vs sing to our Lord , for he hath gloriously honored vs , he hath cast down the horse and the ryder into the sea . Thē shal the Spouse himselfe meete her , and say ; Arise , hast my loue , my Doue , my delight , and come : Now is the winter past , the showre gone , and cleared ; the flowers haue appeared in our land . Then shall the Angels ●●kewise reioyce & say ; Who is this ●●at ascendeth frō the desert , flow●●g with delights , leaning vppon her ●eloued ? &c. What shal the ioy be ●herewith thy soule shall be affec●●d in that howre , when before the ●●rone of the blessed Trinitie it shal ●e led by the hands of the Angels , ●specially of the Angell which was ●iuen thee for thy guide by God , ●hilst thou liuedst , to whom as a ●●ythfull pledge thou wert cōmen●ed ? VVhen as hee , together with ●is associates , shall publish thy good ●orks , and those afflictions & cros●es which thou hast sustained for the ●oue of God. S. Luke writeth in his ●cts , that when that holy Almes-●iuer Tabitha was dead ▪ all the wid●owes & poore , stood about S. Pe●er weeping , and showing him the ●oates & garments which Tabitha ●ad made for thē . By which specta●le S. Peter being moued , he hūbly ●esought our Lord for her , and by ●is prayer recald the deuout woman ●o life . What ioy therefore , vvhat ●omfort shall thy soule feele , whē a●●hose blessed spirits shall stande a●out thee , and the Thrones in the sight of the diuine Maiestie , sh●● report all thy good deeds , & orderl● as it were out of a Catalogue , reci●● all thy Almes-deedes , thy praye● ▪ thy fastings , thy innocencie in lyfe , sufferance in iniury , patience in tribulation , in delights temperance , with all other thy vertues and good works which thou didst in thy lyfe-time ? O what ioy shall be accomplished in thee at that time , for all the good things in which thou ha●● busied thy selfe in this life time ? howe manifestly shalt thou then know the reward , dignitie , & excellence of vertues ? There the obedient shal declare his victories , there vertue shal receiue her reward , and good shall be affected with honor● . Besides , how great shall be thy delight , when as thy ship vnshaken , & arriued in a safe harbour , thou sha●● behold with thine eyes , thy long & perrilous nauigations ? when as tho● shalt see the tempests which a little ▪ before thou wert tossed in , the narrownesse of the wayes which tho● hast ouercome , and the incursi●●● of pyrats & theeues , to which tho● wert exposed , and nowe hast safelie escaped . There shalt thou sing the song of the Prophet . Had not our Lord holpen me , my soule had welnie dwelt in hell : Especially after thou shalt see so many sinnes committed in the world , so innumerable soules daily damned in hell , yet amongst such a multitude of damned , that GOD would that thou shouldst bee of the number of the elected , and of those to whom that most blessed reward was allotted . VVhat reioycing shall there be , to see the solemnities and tryumphes which are daily celebrated vpon the arriuall of new brothers ; who hauing ouercome the world , & atchiued the course of their pilgrimage , and that happily arriue at length with the rest , that they may be crowned ? O what ioy shall it be to beholde how the rooms are supplied , and the empty are filled with new enhabitants ; that the celestiall Citty is builded , that the walls of Ierusalem are restored ? O with what alacrity , wil●ingnes , & reioycing , doe all that ce●estiall quire with mutual embraces , receaue those , who comming out of this worlde loaden with the spoiles they haue extorted from the enemy of man-kind , hasten to meete thee ? For hether vpon a triumphing horse shal the conquering woman enter , who beeing as fraile as the vvorld , hath ouercome the allurements of her flesh . Hether tender virgins and innocent maydes , who haue suffred martyrdome for Christes sake , and are honoured with a double tryumph of the world & the flesh , shal make hast , hauing their heads crowned vvith purple Roses , intermixed with the purest and whitest Lillies . Hether daily come young men tryumphing in theyr first flower of youth , with chyldren of vnripened age , who haue ouer-come theyr tender yeeres with discretion , and other their vertues , to receaue the reward of their purity . There shall they finde theyr friendes , there shall they acknowledge theyr Maisters : there shall they salute their parents , there their parents likewise shal embrace their sonnes , wish their peace , congratulate their present glory , & entertaine them with mutuall and charitable kisses . O how sweet shal the fruite of vertue be then , the frui● ●hereof we loathed in this world as ●ost bitter ? Sweet is the shadow in ●he burning noone-sted ; sweete is ●he coole spring to the wearied tra●a●ler ; sweet is sleepe & rest to the ●yred seruant ; but more sweet shall ●euer-ceasing peace be to the Saints ●fter this wearisome warre . After ●iuers dangers a lasting securitie , af●er wearinesse , a lasting rest of fore●assed tribulations . Then shall the war be ended , then shall it no more ●ee needfull for a man to walke armed at all assayes . The chyldren of Israell ascended ●rmed into the Lande of Promise , ●ut as soone as they had entred the ●ame , they layde theyr vveapons aside , they forgot theyr feare and rumor of warre : Euery one dwelt without any suspition vnder his vine , and vnder his figge-tree , and there was peace in all parts round about . There might the eyes wearied with watchings , take theyr rest . Heere securely might the vvatching Prophet ( that stoode vppon his garde , and had fixed h●s steppes vppon the munition ) discend and forsake his station . Heere was it lawfull for the blessed Father Ierosme , to sursease his watchings and strokes , with which he wearied his breast during his praiers day and night , whilst with earnest endeuour , and vndaunted mind , he resisted the importunat temptations of sathan . Heere shall the blessed soules feele no more the dreadfull armes of the bloody enemy : Heere shall be no place for the subtilty of that winding serpent : hether pierceth not the eye of that venomous Cockatrice , neyther is the hisse of that auncient serpent heard ; But the gentle breath of the holy spirit ouer-breatheth this Region , and the glorie of God illuminateth this place ? This is the Region of peace and security placed aboue al the Elements , whether neither foggs nor immeasurable tempests attaine . Glorious things are spoken of thee thou Cittie of God : Blessed are all those ( sayth Toby ) who loue thee , and who reioyce in thy peace . My soule , blesse our Lord , because hee hath deliuered his Citty of Ierusalem . I shal be blessed if there remaine some reliques of my seed , to see the beauty of Ierusalem . The gates of Ierusalem are builded of Saphires & Smaragdes , and all the circuites thereof are of precious stone : Of white and pure stone are all the streetes thereof ; And thorough the wayes thereof Alleluiah shall be sung . O pleasant country , ô sweet glory , ô blessed society , what wil they doe so happy , that they may enioy thee as elect . It seemeth to be a presumption if any man desire thee , yet without thy desire no man can liue : O you sons of Adam , ô you blind and miserable posterity , fearefull and lost sheepe : if this be your pasture whether wend you ? what doe you ? why refuse you so great good , for so little labour ? Heare what Saint Augustine saith ; O my soule ( saith he ) if wee should euery day suffer torments , if endure hell it selfe for a long time , that we might see Christ in his glorie , and accompany his Saints , were it not a thing woorthy to suffer all what so euer intollerable , that wee might be made pertakers of so much good , & so much glory ? Let therefore the deuills assault and prepare their temptations ; let fasts mortifie the body , let garments punish the flesh , let labours grieue , watchings dry , let this man exclaime against mee , let this and that man molest mee , let colde make mee crooked , my conscience murmure , heate burne , the stomack swell , the countenaunce waxe pale , let me be wholie infeebled , let my life fayle in greefe and my yeeres in gronings , let rottennes enter my bones , & abound vnderneath mee , that I may rest in the day of tribulation , & ascend in a ●eadines to our people . For what shall be the glory of the iust ? howe great shal be the ioy of the Saints ? when each one of theyr faces shall shine like the Sun ? Hetherto S. Augustine . Goe to nowe thou foolish louer of this wo●ld , seeke titles & honors , build proude houses , and high pallaces , extend the bounds of thine heritage ; gouerne if thou canst kingdoms , and the whole world , all they are not to be compar●d vvith the least of those thinges which the seruaunt of God dooth expect . For he is to receaue those things which the world cannot giue : and shal reioyce in those blessings , which are for euer durable . Thou with all thy riches , together with the rich glutton , shalt be buried in hell : but he with Lazarus , shal be carried by the Angels into Abrahams bosome . ¶ Of this matter , see the 1. booke of Prayer and Meditation , in Saterday at nights meditation , and in the first booke of the Guide of a sinner , chap. 10. where you shall find many excellent things . The Argument . In the infernal paines there is nothing founde that may comfort a man : for euen as the lot of the good is vniuersall good , which comprehendeth in it selfe all kindes of good , so also is the lot of the wicked vniuersall , which includeth in it all kindes of euill . For which cause , euery one sence of the wicked , shal be tortured with their peculier torments , aunswerable to the quality of tbeir sinne committed , without any dimunition , or hope of pardon , of terme , or of time . For the paines of hell shal be eternall , intollerable , infinite , & continuall . CHAP. 5. TRuly the least of those blessings which hetherto vvee haue rehersed , might suffice to ingender in our mindes the loue of vertue , by which we may attaine so many goods . But no●e , if to this so immesurable gr●atnes of glory , the horror of inf●●nall punishments which are prepared for the wicked bee annexed , who is he so hard-harted , and with vnbridled minde rebellious , that forsaking vices , will not vvillinglie embrace vertues ? For the impious and peruerse man , cannot comfort himselfe with this voice : Be it I am euill and sinfull , what of that ? I shal not enter the celestiall glory , neyther shall I reioyce with GOD : In this consisteth all my punishment . For the rest I care not , because I shal haue neither other punishment , nor other glory . Thou art deceiued my brother , the matter is far otherwise ; for it is fatall and altogether necessary that one of these thinges happen vnto thee , eyther that thou raigne alwayes with GOD , or that thou burne alwayes with the deuill in sempiternall fire . Betweene these two extreames there is no meane . These in the figure of those two baskets which our Lord shewed to Ieremy the prophet before the gate of the temple , are fitly shadowed . For the one of thē was replenished with very good figges , such as those are of the first time , and the other basket had very badde figges in it , which coulde not be eaten because they were euill . Our Lord by thys spectacle , would demonstrate to the prophet two kindes of men , the one to whom he would extend his mercie , the other whom according to his iustice hee would punish . The lot of those first men shal be excellent good , neither can there be giuen better : but of the other most euill , then which worser may not be found . But that this may bee the better vnderstoode , it is to be noted , that all the euils of this present life , are onely single , and therefore when we suffer , one sence onely , or one member suffereth , or if more , at least-wise all suffer not : As for example it appeareth in diuers infirmities of mans body ; for one hath his eye affected , another is vexed with the head-ach ; the third is troubled with a weake stomacke , the fourth is afflicted with the passion of the heart , and oth●r by other diseases : But none of them all is tormented in all his members at once , but in some onely . Notwithstanding , wee daily see , how great the greefe is , & how much the paine , that one onely of these euils breedeth , and how vnquiet nights hee leadeth , that is only vexed with one of these paines , although it were but the aking of one tooth . But let vs suppose there is a man , who is tormented with such an vniuer●all euill , that hee hath not one member , neyther one interior or exterior sence free from most greeuous agoni●s , but that at one & the same time , hee suffereth most bitter dolors , of head , teeth , stomack , hart , & to speak all things in a wo●d , that in all the knockles and ioynts of his body , is pained with intollerable greefes : and that the same man being in so great passions , euery member hauing his peculier dolors , shold lie in his bedde stretched out , what martirdome I pray you , what torments might be cōpared or equalled by these ? what may bee imagined more miserable then this man ? what more effectually might moue thee to a sympathy and harty commi●eration ? And if thou shouldest ●ee elswhere a dogge in such manner afflicted , & striuing with death , wouldst thou not be moued , at least wise tho hard-harted of thy selfe , to cōpa●sion ? Such affliction ( my brother , if these thinges may any wayes be cōpared together ) is that , which the damned shal suffer in hel , nor for one night , but without end , in all eternity . For euen as they with all the●r members and sences offended God , and offered them all as weapons of iniustice to serue sin : so in ●ike sort God hath appointed , that they all shal l●kewise be punished seuerally by a peculier torment . There therefore vnchast and lasciuious eyes , shal be afflicted with the sight of horrible deuils . The eares , by confused gnashing and groaning , which shall resounde in this place : The sent , by intollerable stench , exhaling out of this vncleane , filthy , and pestilent place : The taste , with raging hunger , and burning thirst : The touch , and all members of the body , shal bee tortured with colde and vnspeakable fire : The imagination shall suffer by the apprehension of present euils : but the memory by the remembrance of pleasu●es past ; & the vnderstanding by the consideration of goods lost , and mischiefes , by which wretched as they are , they are now ceazed . This multitude and diuersity of paine the holy Scripture expresseth , where it is said ; That in hell shal be hunger & thirst , complaint & gnashings of teeth , doleful swords , spyrits created to do vengance , worms , serpents , scorpions , wormwood , water mixt with gall , spirits of tempests , & such like , by which is signified the multitude of the terrible & horrible punishments , which are ordained for the damned in this Lake . Furthermore , in this place , there shal be darknes as well interior as exterior , aswel ●n the soule as in the body , vvhich shall be thicker and darker thē those of Egypt , of which the Scripture ●aith , that they might be felt with ●he handes . There shall be fire , not such as ours is , which burneth but for a time , & after a little while wanting fuel● is suddainly extinguished , but it shal be such a fire as is agreeable with the place , which shall infinitely afflict , & neuer cease burning . If therefore all these things be true , howe can it be that all they that belieue & confesse no lesse , can liue in such vnspeakable carelesnesse , and slothfulnes ? What may the trouble be , what labor so infinite , that a man would not willingly sustaine ▪ that he might at least-wise escape the least of these forenamed torments ? why therefore to auoyd this great and eternall euill , doe we refuse a little , & that pleasant labor , such as is the following of vertue ? Truly this one thing were sufficient to him that seriously cōsidered , & fixed his whole mind & thought hereof , to driue him into a swound , and drawe him into melancholie . And if in so great torments , there were at the least some hope of releefe or decreement , the damned might haue some consolation , bu● none of these thinges are granted thē . For th●re the gates shal be perpetu●lly shut by which either consolatiō , or the weakest hope may happily enter . In all the calamities of this world , there is alwayes some refuge found out , whereby those tha● suffer , ( at least-wise sometimes ) receiue some consolation : nowe reason , now time , now friends ▪ now others that haue suffered the like mishaps , nowe at least-wi●e some hope of end , yeeldeth the patient some abbridgment of his dolor : But only in this kinde of torments , the gates are wholy shut , all the entrances of consolation are intercepted ; so that there is no meanes whereby those wretches may expect any refreshment or help , neither frō heauen , nor from earth , nor from things present , neither thinges to come , neither frō any other thing . But whether soeuer they turne theyr eyes , they shall see the arrowes shot ●gainst them , and shal● suppose that all creatures haue conspired against them : Yea , they ●hall be cruell hangmen & tormen●ors to themselues . This is the cala●itie , this is the greefe & perplexity ●hich maketh those reprobate and ●nhappy men to lament and say by ●he Prophet . The paynes of death ●aue compassed mee round about , ●nd the p●rrils of hell haue founde me out . For on what side soeuer they tu●ne theyr eyes , they shal find new causes o● greefe , but no conso●ation . The Euangelist Mathewe sayth , that those Virgins which were in a read●nes●e , entered into the Bridegroomes house , and that suddainlie the doore was shut . O perpetuall lo●king vp ▪ ô sempiternall pryson , ô g●te which shall neuer bee opened . As if it were saide , the gate of pardon is shutte vp , the gate of indulgence , the gate of mercy , the gate of consolation , the gate of intercession , the gate of hope , the gate of grace ; and to conclude the gate of all goodnesse is shutte . Sixe dayes and no more in times past , did the chyldren of Israell gather Manna , but in the seuenth , that is , in the Saboth there was none to be found : for which cause he ought to fast th●● day , who before had not taken ca●● for the prouision thereof . For the cold ( saith the wise-man ) the sluggard would not plowe , hee shall therefore beg in Sommer , and it shall not be giuen vnto him . And in another place , He that gathereth in the haruest , is a wise sonne , but he that snorteth in the Sommer is the sonne of confusion . But what more greater confusion may there bee founde , then was that of the rich glutton , who might haue obtained the aboundance of heauen , by the crommes that fell from his table , & who vnwilling to giue a thing of so vile price , came at last to such pouerty , that in his extreame necessity he besought , and shall alwaies seek , and begging aske a drop of water , and it shall neuer be giuen him . Alwayes howling shal he cry out , Father Abraham , haue mercy vppon mee , and send Lazarus , that he may dippe the typ of his finger in water to coole my tongue , because I am tormented in this flame . What lesse or more abiect thing might he aske ? hee durst not aske a ●●ssell or potte of water , and that ●hich is more to be admired at , hee ●ayed not that hee shoulde dip his ●●ole hand in water , but onely the 〈◊〉 of his finger , that with it alone 〈◊〉 might touch his tongue & be●●we the same , but hee coulde not ●●treat euen that little thing . Heere-vpon it appeareth howe ●oselie the gate of all consolation is ●●utte , and howe vniuersall this in●●●diction and excommunication is , ●here so slight a petition could not 〈◊〉 admitted . For that cause , whe●●er so euer they turne theyr eyes , 〈◊〉 what part soeuer they extende ●●eyr hands , they shall find comfort 〈◊〉 no place , no not a little . For euen as hee that falling into 〈◊〉 sea , incompassed by the waues , ●●●ding no place where he may fixe 〈◊〉 foote , doth often ( but in vaine ) ●●etch his hands on eyther side , be●●use he apprehendeth nothing but 〈◊〉 licquid and floating element , ●hich d●ceaueth & deludeth him : 〈◊〉 also these vnhappy wretches in ●●at place , when as they shall lye ●●owned in these seas of infinite mi●●ries , agonizing , and fighting alwaies with death , shall neither fin●● remedy , nor refreshment , whereuppon they may ground themselues ▪ This shall bee the greatest of all other paynes , wherewith the damned shall be tormented in this accu●se● place . For if this paine had a determinate time wherein it should take end , ( although it were a thousand , or rather a thousand thousand yeres ) euen by this it would breede some consolation ; ( for nothing is gre●● that hath an end , ) but it shall hau● no end . And therefore their punishment shall coequall the diuturnit●● of almightie Gods eternitie : and so long shall theyr miseries & punishments continue , as Gods glory shal last , and as long as GOD liueth , so long shall they die : And vvhe● as God shall cease to be that whic● hee is , then they also shall no mo●● suffer that which they suffer . O deadlie lyfe ; ô immort●l death ; I knowe not by what nam● to call thee , whether life , or whethe● death . If thou bee life , why doo●● thou kill ? If death , how doost tho● alwayes endure ? I will vouchsaf● thee neyther of these names , for 〈◊〉 ●oth of them , I meane death or life , ●●ere is some good to bee founde : ●or in lyfe there is rest , and in death 〈◊〉 end , which two , bring no little ●onsolation to such as bee in trou●le , but thou hast neyther rest no●●nd . VVhat therefore art thou ? Thou 〈◊〉 both th● euill of Lyfe , and the ●uill of Death . For of Death , thou ●ast torments vvithout end ; And ●●om Lyfe , thou takest continuance ●ithout any rest . GOD hath de●riued Lyfe & Death of the goods ●hat were in them , and what soeuer ●emaineth , hee hath powred it into ●hee , to the increase of paines and ●ormen●s , wherwith the most mise●able damned wretches shall be tor●ented in hell . O bitter potion ; ô ●nuenomed dregges of the cuppe of our Lorde , of which all the sinners of the earth shall drinke . For this cause ( my brother ) turne ●hou thine eyes and thy minde vp●on thys continuance , or rather E●ernitie , and like an vndefiled crea●ure ruminate thys article of Eternitie . But that thou mayst the bet●er do it with a more commodious methode , consider diligently the paines and afflictions of some 〈◊〉 sicke man , wher-with he is tormented for one night , especiallie , if 〈◊〉 greefe bee great , and the infirmi●●● vehement . Thou shalt see how often hee turnes and returnes himselfe in his bedde ; howe many anxieties hee hath , what torment , what agonies hee suffereth , howe long the night seemeth vnto him , how often hee telleth the clocke , and how insupportable fitts hee suffereth euery howre . But all these the desire of the morning temperates , vvhich notwithstanding very little or nothing at all can mittigate the least of his dolors . If those thinges wee haue spoken seeme to be , and of manie are accounted so hainous , what shal they be that attend on sinners in that eternall night , which shall neyther haue day , nor hope of succeeding morrow ? O profound obscuritie ; ô eternall night , ô night , cursed by the mouth of God and all Saints , in which light shall be wanting , without euer arising , in which the light of the morning shal neuer spring . Now therefore contemplate what ●●nde of torment it shall be , to liue ●●waies in such a night , not lying in 〈◊〉 ●oft bed , as the sick man doth , but 〈◊〉 a fornace boyling with horrible ●ames ; whose shoulders can su●●aine this burning flame ? O mat●●r worthy to be trembled at ; what ●art so indurate and Adamantiue , ●●at melteth not with the thought ●f these punishments ? VVhich of ●ou , ( sayth GOD by the Prophet ) ●ay dwell with deuouring fire ? or ●hich of you shall dwell with sem●ternal scorchings ? If thou put but ●he typ of thy finger into the fire , & ●●fferest it to be there during the re●etition of one Pater noster , it will ●eem to be an intollerable torment , ●owe great then shall the torment ●ee , to bee perpetually scorched in ●●y whole body and minde , in the ●idst of that liuing fire , in compa●●son of which , our fire is but a pain●ed one ? Is there eyther Science or ●nderstanding in this world ? Haue ●●en a sound iudgement ? Doe they ●nderstand what this speech signifi●th ? or doe they happily beleeue ●hat these are Poeticall fictions ? Do they thinke that these thinges doe concerne them ? or rather suppose they that they are spoken by others , or produced to delude the time ? No brother , no , for nothing may be saide of this matter , which fayth it selfe dooth not more manifestly testifie . But although those things which hetherto haue beene sayde , are sufficient to ingender great dread and feare in vs , yet shall they bee farre more effectuall , if wee well and aduisedly consider the perpetuitie of these punishments . For if in them there were any terme , or rem●ssion , eyther release might be had , at least wise after many thousand , or many hundred thousande yeeres , these wretches should finde out one certaine period of theyr plagues : But why talke I of eternitie , which admitteth no other terme , then that eternitie which GOD him-selfe hath ? VVhich space is of such perpetuity , that ( as a certaine famous doctor testifieth ) if any one of those damned , shoulde but euery yeere but shed one materiall teare , there shoulde more aboundance of water 〈◊〉 from his eyes , then all thys 〈◊〉 world were able to containe in 〈◊〉 concauitie : What thinges may 〈◊〉 spoken or thought more terri●●e ? And if all the torments vvhich 〈◊〉 in hell , were but the prickes of ●●all pynnes , yet for their eternitie ●ight they suffice , to moue a man 〈◊〉 vndertake with a ioyfull mind , all ●aynes , tribulations , crosses , and ●hatsoeuer miserie is in this world , 〈◊〉 least-wise to flie these euerlasting ●●agues . O if that eternitie did al●ayes dwell and abide in thy mind , ●ow profitable shoulde it bee vnto ●hee ? It is reported of a certaine man ●●udious of worldly vanities , who ●alling sometimes into the remem●rance of that eternitie , astonished 〈◊〉 a thing ●o diuturnal , that shal haue 〈◊〉 end , after this manner phyloso●hied with himselfe . There cannot 〈◊〉 man bee founde in this world , of ●econciled iudgement , that woulde ●ccept the Emperie of the vvhole ●orld vnder that condition , that for ●hirtie or fortie yeeres space , hee might lye at his pleasure in a soft bedde decked with roses and 〈◊〉 flowers ; which if it be so , what fo●●lie ? what frenzie ? what madnes 〈◊〉 that of men , to desire to embr●●● for a thing of small moment , a b●●●ning bedde , in which they shall 〈◊〉 scorched eternally ? This onely consideration was 〈◊〉 profitable to that man , & wrough● so great fruite in him , that presentlie forsaking vice , he addicted himselfe to vertues , and in short time 〈◊〉 profited in them , that he became 〈◊〉 holy man , and a Prelate of t●● Church . What will these louers 〈◊〉 the worlde say , that for the buzzing of one gnat passe whole nights wit● out sleepe , when they shall see the● selues layd along in this bed of bu●●ning fire , and scorched on euery sid● with liuing flames , and that not 〈◊〉 a small time , as for one nigh● month , or yeeres space , but for euer and euer . Such sort of people the Proph●● Esay speaketh to in these vvordes ▪ VVhich of you can dwell with deuouring fire ? which of you 〈◊〉 euerlasting scorchings ? VVhos● shoulders shall be so yron-proofe ▪ ●ho can beare so great a burthen , 〈◊〉 long a time ? O insensate people , 〈◊〉 men blinded by the auncient de●eauer , who by his subtilties circum●ented the whole earth . What I ●ray you is more estranged from ●eason , then that men should take ●●re for things of smal consequence ●hich pertaine to this life , and in a ●●ing of so much moment , are so ●●considerate , and careleslie negli●ent ? If wee see not these thinges , what ●hen shall wee see ? What shall wee ●eare , if wee feare not these things ? Or what shall wee fore-see , if wee ●ore-see not these thinges ? And if ●his be thus , howe can we but em●race vertues with all alacritie , how ●ie or difficult so euer they be , that 〈◊〉 least wise wee may flie these e●ills ? When therefore the torments & ●●eefes of which wee intreat , are 〈◊〉 infinite meanes much more ●reeuous thē any affliction orpaine ●n thys lyfe , and in continuance of ●yme , without comparison more ●ong , and it is also farrelesse that al●ighty God requireth at our hands , what madnes is that of ours not to endure so small labours , & so sho● molestations , by which wee may estewe eternall torments ? Who is hee that seeth not at least-wise that this is the greatest errour of this world , yea , and intollerable madnesse ? But the fruite thereof shal be , that the man that will not deliuer him selfe heere , by small labours of a penitent lyfe , from so many mischiefes , shal there suffer eternal torments , without any fruite or profit . The figure heereof wee haue in the fornace which King Nabuchodonozer caused to bee kindled i● Babylon , whose flame was extended aboue the Fornace nine & fortie cubites : but for the defect of one cubite , it attayned not to the number of fifty , which signifieth the yeere of Iubile : that wee may vnderstand , that those eternal flame of Babilon , that is hell , although ●boue measure they burne , and cruelly torment the vnhappy damned , yet shall they neuer come to that , that they attaine the grace of the true Iubile . O punishment without fruite ; ô ●arren teares ; ô penalties hard and ●euere , yet voyde of all hope & sol●●ce , howe little , in comparison of ●hat which the damned endure ●here , if it had in this world beene ●oluntarily vndertaken , might haue ●reserued them from these euils ? ¶ Of thys matter hee purposelie ●reateth in his Memoriall , the first ●art , chap. 1. & in his first booke of prayer & meditation , the 5. tractate , and in the booke of the guyde of a Sinner , cap. 10. The preface of the Collector , vpon the succedent chapters of the benefites of GOD. CHAP. 6. ALthough Vertue bee by it selfe prayse-woorthy , and without it nothing may be laudable , neither may there bee any thing more amiable , and that more allureth men to good lyfe then the same : yet so are the manners of this world corupted , that the most part of men striue who shall out-strip other in the race of iniquitie : the desire of sin dail●e increaseth , and shamefastnes dail●● decreaseth ; and so is wickedness● publiquely set to sale , that it preuaileth in all mens harts , whereas innocence is not rare , but nothing a● all . For which cause , that which men ought to doe willingly for the loue of honestie and vertue , to that now , by manie reasons and arguments , promises and threatnings , they are partly without intermission to bee inuited , partly to bee compelled : that leauing vices , they may followe vertues , and renouncing the world , with more cleannesse of life , they may wholy and onely incline to the seruice of God. Neyther is vertue so weake , neyther this matter so poore & naked , that it wanteth diuers & effectual arguments to incite and perswade the performance heereof . For whethe● we consider things past , things present , or things to come : all of these eyther allure or compell vs to vertue and the seruice of God. Of the future wee haue already spoken , wheron if a man wil seriously think , ●nd like a cleane beast chewe the ●nd , hee shal finde sharpe poynted goades infixed thereby in his mind . To things present and past , pertaine ●he blessings of God , of which some wee haue already receiued , other●ome wee receiue daily , all which both by theyr goodnes compell vs ●o obey God , except wee will be ingrate , & inuite vs by their profit , that the streames of benefits might flow more bountifully , which otherwise would be dryed vp . For ingratitu●e , as S. Bernard testifieth , is a burning winde , drying vp the fountaines of pietie , the dewe of mercy , and the floods of grace . Yea , and whē a certaine old Souldiour beeing called in question , was in danger to loose his cause , hee publiquely came to Augustus Caesar , praying him to stand by him in his cause : Caesar gaue him presently a selected aduocate out of his company , and commended the clyent vnto him . Hereat the souldier cried out ; But I Caesar when thou wert in danger in thy Actian warre , ●ought not for a deputy , but fought for thee in person , & therwith discouered his scarrs . Caesar was heereat ashamed and vndertooke his cau●● , fearing least he should not onely be thought proud , but also vngrateful ▪ Such impressions and motiues , haue the memory of benefites receaued ▪ If so great a Caesar were so much mooued , by a common souldiers wounds receiued in his behalfe , that he rewarded one curtesie with another , why shoulde not , I say not the scarres , but the death also of so great a Maiesty wherby we are redeemed , preuaile with vs , most abiect wretched men ? and this one is so great a benefit , as why should I speake of the others which are infinite ? Whether therefore wee respect honestie and profit , whether their contraries heereby we are inuited , thereby inforced to followe Vertue , and to addict our selues to the seruice of God. But the diuine benefits although they are infinite , yet may they be reduced vnto fiue kindes , namelie : Creation , Conseruation , Redemption , Iustification , and Predestination : Of which fiue kindes of benefites we wil orderly intreat . For this cōsideration is profitable for diuers causes , especially for three , which are thus rehearsed by our Authour . If we may belieue Aristotle , goodnes is amiable by it selfe , for euerie one is diligently fixed on the loue of himselfe . As therefore men by naturall inclination are louers of themselues , and of theyr owne profit , so when they manifestly perceiue that all that which they haue , is of the meare liberality and voluntarie gift of God himselfe , and their eternall Benefactor , they are suddainly inclined to the loue of him , from whom they know theyr graces are receiued . Hence it is , that amongst all considerations which are auailable towards the attainement of the loue of GOD , thys is most effectuall , which setteth before our eyes the d●uine benefits . For euery seue●all benefite receiued by vs , is as it were a Fornace or burning fire , kindling by his cleere flames , the loue of almighty GOD in vs. And consequently , to meditate on many benefits , is to kindle many fires , by whose ardent heate , our harts are more and more inflamed with the loue of God. For this consideration is profitable , to the ende that a man desirous to serue God , may be the more excited to his seruice , and become more forward , when he shall consider the great obligation whereby he is tye● by so many benefits which he hat● receaued from God For if a Parra● , a Larke , and other birds and beasts , doe for this cause ( no otherwise then if they were beasts endued with reason ) aunswer th●m , and obay them in all those thinges which they are commaunded to doe ? How more requisite is it that they doe the like , who haue receaued farre more benefits , and haue greater iudgement to acknowledge the same . For when a man with great attention reckoneth vp with himselfe of the one part , the multitude of the benefites which he hath receaued from God , and on the other part calleth to remembrance the multitude of sinnes by which hee requiteth the diuine bounty , howe can hee but blush ? howe can hee but setting the white by the blacke , knowe which is the better ? that is , not vnderstand , the greatnesse of his malice , compared with the greatnes of Gods goodnes , which bounty hath not so manie yeares intermitted to doe good vn●o him , that hath neuer ceased to perseuer in wickednes . The Argument . ¶ By reason of the benefits of our creation , we are bound to serue God in body and soule : For according to the law , a man oweth all that which he hath receaued , to him from whom hee hath receaued it . God created the body and the soule , hee created vs men , and to an excellent end . Besides , he not onely created vs , but doth daily perfect vs : For euerie thing that ▪ hath his beginning , must ta●e his perfection frō thence whence h● began ; and hence groweth the ob●igation . CHAP. 7. THE first of the benefits is creation , of which , since it is notorious to all men , I will only enforce this , that a man for this onely cause is bound wholy to serue & honour God who created him . For according to the law , a man is debter for all that which he hath receaued : when therfore by this benefit he hath receiued his being , that is , his body with all his sences , & his soule with all her powers ▪ It foloweth , that he ought to imploy all these things in the seruice of his maker , except he will be accounted a theefe & vngratefull man toward● him , by whō he hath bin blessed by so many benefits . For if a man sh●●d build a house , shold it not serue him that builded 〈◊〉 & if any one plant a vinyard , who shal gather the grape ▪ shal it not be he that planted the vine ▪ and if the Father haue a Son , to whō shall he rather do seruice , then to his father who begot him . For this cau●e it is that the law saith , that it cann●● be imagined how much autho●it● the father hath ouer his son , which ●o far extendeth it selfe , that the father being in necessity , may lawfully ●●ll his son : for in respect of that , that he gaue his son that beeing which hee hath , the father likewise hath gotten that power ouer him that it is lawfull for him to do with his son what him l●st . If therfore so great be the dominion , & the authority so authentique , which the father hath ouer his son ; what prerogatiue shall his be , from whō the being of al parents are deriued ▪ as well in heauen as in earth ? And if they ( as Seneca saith ) who recea●e a good turne , ought to imitate a fertill field , that yeeldeth much more th● it receaued ; how can we answer God after this manner of gratuity , when as we cannot yeeld him more , then we haue receaued frō him , although we gaue it him also ? And if ●he which giueth not more thē he receaued , obserueth not this law ; what shal we say of him , that giueth lesse , then that which was bestowed on him ? And if ( as Aristotle testifieth ) we can not equiual●ently yeeld recompence to the gods & our parents ; how shal we equ●l the blessings of god , which hath bestowed more vpō vs , then all the fathers which are in the world ? And if it be a hainous offence for a son to be disobediēt to his father , what impiety shal it be to rebel against god , who vnder so many bounties is our father ? yea , & in comparison of whō , no man amongst men deserueth the name of a father ? This is that which iustly he expostulateth by his prophet . If therefore I be your Father ( saith he ) where is mine honour ? and if I be your Lorde , where is my feare ▪ Against the same ingratitude another prophet inueieth in these words . Wicked and peruerse generation , wilt thou requite thy Lorde God thus , thou foolish and insensate people ? what is he not thy Father , wh● possessed thee , and created thee ? These are they that lift not vppe their eyes to heauen , neither behold themselues , being forgetfull of them ●elues . For if they did behold them s●lu●s , they would seuerally aske of themselues , and endeuour to know , what is their first originall , what the●r first beginning ; that is , of whom they were made , and to what ende they were created . For by the knowledge thereof , they should at last attaine the knowledge of that which in deede they ought to doe . And because men doe it not , they liue as if begotten of themselues . After which manner liued that accursed King of Egipt , whom God threatned by his Prophet saying : Behold , I come to thee Pharao king of Egipt , thou great Dragon , that liest in the midst of thy floods , and sayst ; It is my flood , & I made it for m●●elfe . After this manner speake ●ll they , who forgetting their Creator , as that created by themselues , doe not acknowledge their maker . B●tter did S. Angustine , who by ●he knowledge of his beginning , attayn●d the not●ce of his Creator ▪ saying in on● of his priuate M●ditations ; And I r●turn●d to my selfe and I en●●●ed into my selfe , and I ●ayd to my ●●l●e , What art thou ? and I aun●●er●d my self , a reasonable & mort●ll man ▪ and I began to discusse ●hat that was , and sayd : Whence comes this so named creature ô my Lord God ? whence but from thee ? Thou madest me , & not I my selfe . Who art thou ? Euen he by whom I liue , he by whom all thinges liue . Who art thou ? Thou Lorde my God , true , onely , omnipotent , and eternall ▪ that alwaies liuest , and nothing dieth in thee : Tell me thine humble seruant my God , tell thou mercifull , to me a miscreant ; tell I pray thee for thy mercy sake whence is this liuing creature , but of thee ? Shall any man be the maker of his selfe ? is life and being drawne from any other but thy selfe ? Art not thou the chiefe good ; from whence all being is ? For whatsoeuer is , is from thee , because without thee , there is nothing . Art thou not the fountaine of life , from whom floweth all life ? For what so euer lyueth , liueth by thee , because without thee nothing lyueth . Thou therefore Lord madest all things : Shall I then aske who made mee ? Thou Lord madest me , without whom nothing is made . Thou art my maker , I thy workmanship . I giue thee thankes ô Lord my God , by whom I liue , and by whom all thinges liue . I giue thee thankes ô my Creatour ; because thy handes made mee , and fashioned me . I giue thee thankes , my light , because thou hast illuminated mee , and I haue found thee , and my selfe . VVhen therefore thou layest in this confusion , darknesse , and profundity of nullity ( as it be sayde ) it pleased the diuine bounty and mer●cie , without any merrit of thine , of his meere grace , to shewe in thee his vertue , and omnipotencie , and by his mighty hand to take thee out of th●se obscurities , and that depth of confusion , to bring thee f●om not being , to a beeing : and ●o create thee , that thou mightest be a ●ubstance . Yet would hee not ( as tes●i●ieth Saint Augustine ) that thou shouldst be made like a stone , like a birde , or like a serpent ; but according to the similitude of a man , which is the noblest of all the creatures of the worlde . Hee gaue ●nto thee , that beeing which nowe thou art ; hee composed and comp●cted thy body with a certaine singuler harmony , and adorned all the parts therefore , as well the members , as the sences ; with so admirable perfection and prouidence ; that ea●h one of them ( if it be well looked into ) are the arguments of great mi●acle , and greater benefits . This is that benefitte which blessed Iob acknovvledged vvith an humble heart , when hee sayde : Thy hands made mee ( ô Lord ) and fashioned me in euery part . Remember ( I pray thee ) that thou madest mee as of durt , and shalt reduce mee into ashes ; With skinne and flesh hast thou cloathed me , with bones and nerues thou compactedst me ▪ life and mercy thou gauest me , and th● visitation hath kept my spirit ? But what shall I say of the nobility of thy soule , and the excellencie of the end , for which it was created ; and of the image and capacity that it hath ? The image thereof , is the image of God himselfe . For there is not any thing to be found vppon the earth more like to God , and by which wee grow more easely and manifestly into the knowledge of God , then is mans soule . For which cause those auncient Philosophers , but especially Anaxagoras , found out no other name that becam God more , then that they called him Mind ; which is naught else , then if they should haue said a reasonable soule , and that for the great similitude which they founde betweene God and the soule . Heere-vpon it groweth , that the essence or substance of the soule can be comprehended by no vnderstanding , for in that it is so like the d●uine substance , which since in this life cannot be vnderstoode ; no otherwise may the other be vnderstoode or comprehended . Besides , the end to which so noble a creature was made , is euery way correspondent to the nobility thereof : For it is most certaine that the soule was created , that it might be pertaker of incomprehensible glorie , and diuine felicity ; that it might dwell in the house of God , enioy the same goods with God , and reioyce with the same ioy hee doth , and be cloathed with the same garment of immortality , and raigne with him for euer . And from hence draweth the soule that admirable capacity which she hath , which is so great , that all creatures , and the riches of this world gathered in one , are not sufficient , to fill the bosome of the capacity thereof ; yea , so farre are they from filling it , as is a graine of millet in respect of the engine of the whole world . T●ll me therefore , ô my brother , what shall we returne our Lord for ●o great a benefit ? what may suffi●e ●o recompence our good God for 〈◊〉 much goodnes ? If wee are much indebted to our carnall parents , because in some respects they were coactours in the accomplishment , and compacting of this our body ; how much more stand wee bound to our eternall Father , who with them formed our bodies , and without them our soules ? our soule , I say , which by many degrees is more noble , and excellent then our body , and our body should be nothing , but a very stinking dunghill ? What else are the parents , but certaine instruments by whose weake helpe God buildeth this body . If therefore thou owest so much to the meanes , how much shalt thou owe to the work-maister that made it ? and if thou acknowledgest thy selfe to be indebted to him , that onely in one part of the work shewed himselfe industrious , how much shalt thou be indebted to him that consumated the whole worke . If the sword be in such honour with thee , whereby the Citty was ouercome , in what esteeme shall the King himselfe bee that ouercame it ? For it is to be vnderstoode , that thinges which are borne according to our common manner of speaking , are not straight bred in all th●ir perfection . For they haue manie thinges perfect , yet are there manie thinges defectiue in them , which after are perfected . But that perfection must hee adde who beg●nne the worke : So that to the cause that gaue the beginning of bee●ng , it pertayneth also to giue the complement of the thing being . Hence it is , that all effects in their kinde , are conuerted to theyr causes , and from them receaue theyr last perfections . The plantes , labour , in what they may to seeke the sunne , and that they may fixe theyr rootes in the earth , which brought them foo●th : The fishes also issue not from the water , which ingend●red them : The Chicken excluded from his egge , presently clicketh her selfe vnder the winges of a Henne , and follovveth her wheth●r so-euer shee goes . The lyke dooth the Lambe , which is no sooner eaned , but that presently it hastneth to the dugge of the Ewe : and if a thousand sheepe were of the same fleece and colour : yet doo●● he know his proper dam , and with her goeth alwayes , as if hee sayde . From hence I haue receaued what I haue , hence will I fetch that which I want . That almost in all naturall things is of force , and amongst the artificiall also it would grow in vse , if they had either sence or motion . If a Paynter in finishing a picture , should leaue the eyes imperfect , and if the saide picture m●ght haue vnderstanding , or were admonished of that which was wanting in it , what thinkest thou it would doe ? whether would it goe ? sure it is , it would not repaire to the Pallace of the King , or to any other Prince ; for they cannot satisfie his desire ; but i● would returne to the house of the first work-maister , and there would request him to make it perfect , and consumate the worke which he had b●gun . Tell me ● reasonable man , wha● cause there is thou shouldst not doe that which vnreasonable creatures doe ? For thou art not as yet perfect , many thinges are defectiue in thee , thou wantest many thinges as yet before thou be compleat & perfect . The first patterne ( as they say ) is but rough-hewd ; the beauty as yet , and the elegancie of the worke is wanting , which the continuall appetite of nature it selfe doth most openly approoue , which alwaies as it were feeling her necessity , doth continuallie sigh , and carefully seeke that which ●he wanteth . God would preuent thee with famine , that beeing enforced by this necessity , he might make thee enter by the right gate , and build thy selfe ●pon him therefore that made thee . Hee would not there presently absolue thee from condition , or make thee perfect , and for that cause hee would not suddainly enritch thee . And this would he thus doe , not because he was a niggard , but because he was bountifull , knowing that it was good for thee to be such a one : not that thou shouldst be poore , but humble : not that thou shouldst alwaies want , but that thou shouldst alwaies haue respect vnto him . If ●herefore thou art blind , poore , and ●ndigent in many things , why hast ●hou not recourse to thy Father that created thee ? and to the Painter that shadowed thee , that he might perfect that which is defect●ue ? See how ready in this aff●ire king Dauid was . Thy hands ( saith hee ) made mee , and created me , giue me vnderstanding that I may learne thy commaundements . As if he said ; Thy hands ( ● Lord ) made all that good which is in me , but this thy worke and patterne is not euery wayes absolute : The eyes of my minde ( amongst the rest ) are not yet perfect ; I haue not yet the light , by meanes wherof I may discerne what I want , and what is necessarie for me . But of whom shall I require that which I want , but of him that gaue that which I haue ? that to whom the beginnings are due , the ends also may be deuoted . Giue mee therefore ( ô Lord ) that light , illuminate the eyes of this blinde borne , that with them I may acknowledge thee , and so that may be perfected , which thou begannest in mee . If therfore it pertaine to our Lord to giue this last perfection to the vnderstanding , it pertaineth also vnto him to giu● the same to the will , and other powers of the soule , that by this meanes the forme may be finished by the same worke-man that began it . The Argument . ¶ As wee are not created without God , so ●iue wee not without him ; for hee that created vs , h●e likewise conserueth vs : our whole life therefore dependeth on him . Hee giueth all good thinges to vs ; and driueth all mischiefes from vs : For that cause all creatures visible and inuisible are created to attend vs. Wee ought therefore in like sort to serue God for this benefite , as for the precedent Which except we doe ; wee are woorse then beastes themselues , who acknowledge their benefactours . CHAP. 8. THere are many mothers to be found , who thinke they haue sufficiently discharged theyr duty , if they bring forth their children with paine : so that vnwilling to take vppon them the troubles of suckling and nursing them themselues ; they seeke out ● Nurse to whose charge they may commit the fruite of their wombes . God dealeth not in like sort by vs , but he vndertaketh in himselfe all the trouble ; so that hee is both the mother which beare vs , & the nurse that suckleth vs with the milke and beneuolence of his prouidence . Euen as he witnes●eth by his Prophet saying : And I like the foster Father of Ephraim , beare them in mine armes . Hee therefore that conserueth vs , is the maker of vs all ; and as without him nothing is made , so without h●s protection , all thinges should necessarily perish and come to nothing ; as it appeareth by the Psalmes 144. and 103. Euen as the whole motion of the clocke dependeth on the wheeles , which by th●● motion turneth all the whole work ▪ so that when one wheele seaseth , a●● the rest of the clocke is at a stand , and out of frame : So the whole masse of this great engine of the world , hangeth onely by the waight of the Diuine prouidence , so as if that cease , all the whole compact of this world ceaseth also . But if thou wilt diligently consider , howe many benefits shalt thou finde included in this one , for euen as many moments and poynts of time , as thy life hath had , hath , and shall haue , so many parts are there of this benefit , for that in no one of these shouldst thou either liue or be , if God had turned his eyes frō thee . All creatures what soeuer they be in this world , are the parts of this benefite , because wee see all of them haue their beeing , and ayme to this end , that they should serue and bee accommodate to our vse : for after this manner the heauen is thine , and the earth , the Sunne , the Moone , the starres ; the sea , fishes , byrdes , foure-footed beasts , trees , plants , and to speake in a word , all thinges what soeuer are created , are deuoted to thy seruice , vvhich in his Psalmes the kingly prophet wondereth at . Neither content that he had created all visible creatures to our vse , his further will was also , through his immesurable mercy , that all invisible creatures , such as are those noble intelligences , which are alwayes standing before the presence of God , and behold his diuine face , should serue for our vses . For all the Angels , as S. Paule testifieth , are administring spirits , sent to take charge ouer those , who shall possesse the heritage of saluation . F●nally , all the world is imployed in thy seruice , to the end that thou likewise shouldst be busied in the seruice of GOD , who woulde not that any thing should be created , eyther aboue or vnder the heauens , that should not serue for thy profit , that thou likewise mightst wholy serue vnder his empery . VVhat soeuer is founde vnder heauen ▪ eyther is for the vse of man , or to the vse of that thing which serueth man. For although man ( to speak properly ) doe not eate flies which flie in the ayre , yet feedeth he on other birds which are sustained by those flies , &c althogh he eate not the weeds of the field , yet nourisheth he himselfe by those diuers kinds of beasts , which are pastured by those herbes . Turne & returne thine eyes into all the clymes & corners of the world , and thou shalt see howe spacious the bounds are of thy riches , & how opulent thine inheritance is . All that which walketh on the earth , swymmeth in the Seas , flyeth in the ayre , shineth in the heauens , is thine . But all these are the benefits of god , and the workes of his prouidence , and ●he mirrors of his beauty ; the testimonies of his mercy , the sparks of his charitie , and the exemplifications of his liberalitie . See how many cryers & Preachers God sendeth vnto thee , that thou mayst know him . All that are in heauen and in earth , saith S. Augustine , tell me that I must loue thee my God , and cease not to cry out the like to all men , that no man may be excused . Yf thou hast eares to vnderstand the voyces of creatures , thou shalt manifestly perceaue , howe all of them doe together teach thee to loue GOD. For all they in silence doe protest that they were made for thy benefit , that thou for thy selfe , & for them , shouldst serue their and thine own Lord. The heauen saith : I giue thee light by day , & by night thorow the ministery of Moone & starres I preuent least thou shouldst walke in darknes ; and sundry influences sende I downe , that diuers things may grow and increase , least thou shouldst die with famine . The Ayre sayth : I apply my selfe that thou maist breathe into me , I coole thee , I temperate thine internall heate , least it consume thee : I haue diuers kindes of byrds in me , that by their variety and pulchritude should delight thine eyes , by theyr songs thine eares , and by their taste thy palate . The water saith , I serue thee with my raines and showres , according to the fixed seasons of the yeere : with my floods and fountaines also that thou mayst coole thee : I bring foorth and nourish diuers kinde of fishes , that they may bee meate for thee . I water thy seede , thy gardens and fruitfull trees , that thou mightst by all them be nourished . I yeelde thee passage through the midst of the sea , that thou mayst traffique through the whole world , and that thou mightest annexe to thy riches , the riches of another world or Hemisphere . What thinkest thou the earth will say , which is the common mother of all , & as it were the shop or tauerne of all things naturall . She truly , and that not without cause , shall say ; I sustaine thee , an vnprofitable burthen , I beare thee like a mother in mine armes , I prouide thee of necessaries , I sustaine thee with the fruites of my wombe , I haue communion or participation with all other elements , with all the heauens , and from euery one of the influences , doe I cull out & choose benefites to fructifie for thee ; I finally like a good mother , neyther in lyfe nor in death forsake thee ; for in life I suffer thee to trample me w●th thy feete , I sustaine thee ; I giue thee in death a place of rest , & hide thee in my bowels . What need many wordes ? The whole vvorlde with a loude voyce cryeth ; Behold how my Lord and Creator intirelie loueth thee , who hath created mee for thy loue , & would that I should serue thee , & thou likewise shouldst serue him , that gaue mee to thee , and created thee for himselfe . These are ( ô man ) the voices of all creatures : Consider now that there is none so absurd deafnes , as to hea● these voyces , and to be vngratefull , for so many and great benefits . If thou hast receaued a good turn , pay thy due in thanksgiuing , that thou haue no cause to bee plagued with the scourge of ingratitude : For euery creature ( as a certaine Doctor hath wel noted ) speakes to a man in three wordes : Take , Restore , and Beware ; That is , Take a benefite , Restore that thou owest ; Beware ( except thou restore ) the punishmēt . Is it possible for thee ( christian ) that without intermission receiuest these benefits , that sometimes thou sholdst not lift vp thine eyes to heauen , that thou maist see who hee is , who giueth thee so many good things ? Tell , if thou shouldst happen ( being wearied in thy iourney ) to rest at the foote of some Tower , greatly afflicted with hunger & thirst ▪ & that there were one in the tower should send thee meate & drinke , as much as thou wouldst require couldst thou containe thy selfe , but that thou wouldst lift vp thine eyes somtimes , that thou mightst see who hee was , that had so well deserued at thy handes ? I thinke truly that thou couldst not . What els doth god f●ō his highest heauen , but without intermission poure down his benefits vpon thee . Shew me any thing , smal or great , that is not giuen frō aboue by the speciall prouidence of God ? why therefore somtimes liftest thou not vp thy eyes to heauen , that thou maist acknowledge & loue so liberall a Lord , & continual benefactor ? what other thing is intended by this carelesnes , but that men shewe that they haue laide aside the nature of men , & are degenerated into vnreasonable creatures ? For in this we resemble hogs feeding vnder an oake , who whilst their keeper ascendeth the tree , and with his whip or staffe beateth downe the acornes , are so much busied in eating , grunting , & beating one another frō the mast , as that they mark not who gaue them the meat , neither know they how to loop vp , that they may see frō whose handes that benefite descended . O vngratful sons of Adam , who besides the light of reason , hauing theyr shapes erect , and faces formed to behold the heauens , yet wil not lift vp their eyes and mindes that they may see & acknowledge theyr Benefactor , and giue him thankes for his goodnes . The lawe of gratuitie is so generall , and so well liking vnto GOD , that in the very beasts themselues , he would this inclination should be imprinted , as we may manifestly behold in sundry examples . VVhat is more fierce then the Lyon ? & yet Appian writeth , that Androdus the D●ne , a Senators seruaunt and a fugitiue , was many yeeres nourished by a Lyon , whose wounded foote hee had cured . The same man beeing long after that apprehended and brought to Rome , and condemned to the beastes , and opposed to the sayd Lyon , ( which by good hap was likewise taken and brought to Rome ) was acknowledged and saued by him : & both the slaue and the Lyon receaued theyr liberty , and alwayes after liued together in great amitie . The lyke also Plinie writeth , to haue hapned to Helpus the Samian by a Lion. Of the gratuity of horses , the said Pliny reporteth , that some there haue beene that lamented theyr maisters death , and other-some that shedde teares for theyr want . When King Nicomedes was slaine , his horse starued himselfe to death . Some reuenged the death of theyr maisters with striking and byting . These thinges are of small moment , if we compare them with the fidelitie , friendship , and gratitude of doggs , of which Plinie reporteth admirable things . If therefore beasts ( in whō there is no reason , but onely a sparckle of a certaine naturall instinct , by which they acknowledge a benefite ) are so grateful , and in all things that in thē lyeth , helpe , obey , and serue theyr benefactors ; howe can it be that a man , that is blessed with such a light to acknowledge receiued benefites , should be so carelesse , & so slightly should forget him , from whom so many benefits are deriued ? If it be such a haynous offence not to loue this Lord God , what shall it bee to offend him , and to violate his commaundements ? Can it bee possible ô man , that thou shouldest haue hands to offend those handes which haue beene so liberall towards thee , that euen for thy sake , they haue at the last been fastned to the Crosse ? When that lasciuious and shamelesse woman , allured the holy Prosphet Ioseph to adultery , and sollicited him to bee vnfaithfull to his Lord and maister , the chast young man defended him-selfe after thys manner ; Behold , my Maister hath deliuered all things into my hands , not knowing what hee hath in his house , neyther is there any thing which is not at my commaund , beside thy selfe , who art his wife ; how therefore can I doe this wickednes , and sinne against my Maister ? As if he should say ; If my Lord bee so good and liberall towards me , if he hath committed all that is his to my trust , if hee hath dignified mee with such honor , how can I who am tied vnto him by so many offices of kindnes , haue my hands ready to offend so good a maister ? In vvhich place it is to be noted , that hee was not content to say ; It becōmeth me not to offende thee , or I must not doe it : but he sayd : How may I do this euill , and so foorth : signifying that the greatnes of the benefites , ought not only to restraine the wil , but also the power , and take away the force likewise to offende our Lord God in any thing . That man had credited all that he had in Iosephs hand , and God hath committed that which hee hath to thee . Compare nowe those thinges that GOD hath , with those things which that man had , and see howe farre greater & more excellent they be then those which the other possessed ? Redoubled are those which thou receauest from God , if thou compare them with that which Ioseph receaued from that man. Tell mee ( I pray thee , ) what faculties ? what riches hath GOD , which hee hath not communicated with thee ? Heauen , earth , moone , starres , seas , floods , fowles , fishes , trees , liuing creatures , to conclude , all that that is found vnder heauen is in thy hands . What ? not only those things which are vnder heauen are in thy power , but also those things that are aboue the heauens , namely , the glory of them , and eternall goodnes . All thinges are yours , sayth the Apostle , whether it be Paule , or Apollo , or Cephas , or the worlde , or life , or death , or thinges present , or things to come ; for all thinges are yours , that is , ordained for your saluation . But what if I say , that thou hast not onely those things which are aboue the heauens , but that the very Lord also of all heauens , is endowed to thee after a thousand manners ? Hee is giuen thee as a Father , as a Tutor , as a Sauiour , as a Maister ; He is thy Phisition , he is the reward of thy redemption ; he is thy example , thy helpe , thy remedy , and thy keeper . To conclude , the Father hath g●uen vs his Sonne ; the Sonne hath deserued for vs the holy ghost , whom the Father & the Sonne sendeth ; from whom all good gyfts proceede . VVhen therefore it is more true● then truth , that God hath deliuered all that he hath into thy hands , how can it bee that thou shouldst haue handes to prouoake him ? VVhat thinkest thou it may bee suffered that thou shouldst be ingrate to such a gracious Father , and a Benefactor so liberall ? Truly this seemeth to be a most haynous offence ? but if to this ingratitude thou annex contempt of thy Benefactour , and iniurie or contempt howe inexpiable a crime wil that be held ? If that yong man ( of whom I spake before ) thought himselfe so bound that he had no power to offende him ▪ that had committed all the substance of his house into his bands : How shalt thou finde any force in thy selfe to offend him , who gaue thee heauen , earth , and himselfe ? The Argument . ¶ The benefit of Predestination is the first and greatest of all benefits , and which is meerely giuen gratis , without any precedent merrit . The greatnes therefore of this benefit , and all those things which pertaine therevnto , greatly prouoke a man to serue God , and to be dutifull vnto him . CHAP. 9. AMongst the diuine benefites also , Predestination or Election is to be nūbred , which as it is the first , so also it is the most excellentest , and altogether necessary for our saluation . But this benefite is onely theyrs whom God hath chosen from the beginning , to take possession of the eternall beatitude and the heauenly kingdome . For which benefite , the Apostle , as well for himselfe as for all the elect , giueth him thanks in these wordes ; Blessed bee God , and the Father of our Lord Iesus Christ , &c. who hath predestinated vs in the adoption of his sonnes through Iesus Christ. The kingly prophet cōmendeth that benefit likewise , when he saith . Blessed is he whō thou hast chosen , ô lord , and hast taken to inhabite in thy Courts . Deseruedly therefore may this benefite be called the benefit of benefits , and the grace of graces ▪ It is the grace of graces , because it is giuen before all merrite , of Gods onely infinite goodnes and liberalitie : who setting a part iniuries , nay rather giuing to euery one su●f●cient helpe to saluation ▪ imparteth more aboundantly to some the greatnes of his mercy , like an absolute & liberall Lorde of his riches : And it is the benefit of benefits , not only because it is greater then the rest , but for that it is the cause and foundation of all other benefits also . For when as a man is chosen to glorie , by meanes of this benefite , GOD presently imparteth to him other benefites also , which are required towards the attaynment of this glorie : euen as he testifieth by his prophet , saying ; In perpetuall charitie haue I loued thee , therefore in mercie haue I drawne thee vnto mee . That is , thou oughtest not to bee ignorant , that I called thee to my grace , that by the same thou mightest attayne my glory . But the Apostle speaketh of this benefit more plainely , when hee sayth ; Because those whom hee fore-knew , those likewise hee predestinated , to bee made conformable to the image of his Sonne , that hee might bee the first begotten among many Bretheren . Those therefore whom he hath predestinated , those also hee hath called ; and whom hee hath called , them also hath hee iustified : and those whom hee hath iustified , them also hath he glorified . The reason thereof is , that our Lord disposing all things sweetly & orderly , after he hath vouchsafed to choose any one to his glory , for that grace , he conferreth diuers others ; for he giueth all those things which are pertinent toward the attainment of that first grace . Euen as the Father that bringeth vp his Sonne eyther to make him a Priest or a doctor , causeth him from his infancie to be exercised in Ecclesiastical affaires , or brought vp in diuiner studdies , & directeth all the course of his life to that intended and purposed end : So likewise that ete●nall Father , after hee hath chosen any man to the communion of his glory , hee directeth him by his fatherly care to the way of iustice , which bringeth him to that glory , and in the same doth faithfully conduct his elected , till he attaine the desired end . For this so great and excellent benefite , they ought to yeelde our Lord thankes , who acknowledge any notable fruit of this benefite in themselues . For let vs grant that this secrete is hidden from mortall eyes , yet whereas certaine signes of iustification are known , there also the signes of predestination or election may be had . For as amongst the signes of iustification , amendement of life is not the least , so amongst the signes of election , the greatest is perseuerance in good life . Which beeing thus , wey I pray thee with thy selfe , ô man , vnder howe great an assurance our Lorde holdeth thee bound vnto him , for this immesurable benefite , namely to bee registred in that booke , of which our Redeemer sayde to his Apostles , Doe not reioyce in thys , that spirits are subiected vnto you , but reioyce because your names are written in the booke of life . Howe immesurable therefore is this benefite , to be beloued , and from eternitie elected , from which God was God ? to rest in his most sweet bosome , euen from the yeeres of eternitie , to be accounted the adoptiue Sonne of God then , wh●n as his naturall Sonne was begotten in the brightnes of his Saints , who were present in his diuine vnderstanding ? Attentiuely therfore consider all the circumstances of this election , and thou shalt finde euery one of them to be singuler benefites ; yea , & that great ones also , and such as tye thee vnder newe couenaunts . Consider first of all his dignitie who choase thee , who is God himselfe , blessed and infinitely rich , who neither needeth thine , nor any other mans riches . Wey howe vnwoorthy hee is who is chosen , if you consider hi● quality and nature : for is a miserable and mortall creature , subiect to all infirmities , miseries , and pouertie of this life , guiltie of the punishments of hell , aswell for others , as his owne sin also . Thirdly , apprehend howe excellent the election is , after that thou art chosen to so hie an end , then which there can be no greater ; that is , that thou mightest be made the sonne of GOD , the heyre of his kingdome , and pertaker of his glorie . Fourthly attend , howe free th●● election is , when as it is , as I haue said , aboue all thy mer●it , of Gods onely free will and goodnesse ; and as the Apostle sayth , by the glorie and prayse of Gods liberalitie , and his especiall grace ▪ Now , a benefite the more free it is , by so much the more holdeth it a man obliged . Fiftly , the antiquity of this election is to bee considered , for it began not with the constitution of the world , but is more ancient then the world it selfe . Yea , it is of the same age that God himselfe is , who as he is from all eternity , so from eternity . loued he his elect , whom he beholdeth with his fatherly and truly benigne eyes , remembring himselfe alwayes , to what an excellent good he hath fore-ordained and predestinated them . Sixtly , the rarenes of the reward is to bee considered ; Since that amongst so many Nations of barbarous people , and amidst so great a multitude of damned men , our Lorde would vouchsafe to call thee to so blessed a lot , that thou shouldest bee of the number of those , which were chosen to euerlasting life , and that therefore he seperated thee from the masse of corruption of mankinde , cōdemned for sinnes , and hath changed thee from the leuen of corruption , into the breade of Angels . In this consideration , a few things shall be found , which may be written , and many things which may be weyed in minde , that the elected may be gratefull to our Lorde God for the perticularitie of this benefit , which is so much the greater , by how much the number of the elect is lesser , and of those which are to be damned greater , the number of whom ( as Salomon affirmeth ) is infinite . But if none of these things moue thee , yet at least-wise let the greatnes of the expence , which our most liberall Lorde had determined to make by reason of this benefite , moue thee . Such as is the lyfe of his onely begotten Sonne , and his blood shedde in the behalfe of thys benefit : who had decreed from eternitie , to send him into this world , that hee might be the executor of this diuine determination . VVhich since it is so , what time shal be more conuenient and profitable , to consider so great mercie of GOD ! VVhat tongue shall more plainlie expresse the same ? What hart vvith greater affection feele , and more intire sweetnes taste the same ? Finally , with what seruices may the same bee recompenced ? VVith what loue may a man aunswere this diuine loue ? Who will bee so vngratefull as to refuse now at length to loue him , of whom from eternitie hee hath beene beloued ? Who woulde change this friende for anie other what soeuer ? Wherefore , since that in holie Scriptures , a friend of so many yeres is so much praysed and had in estimation , who woulde change the possession and grace of so great a friende , for all the friendes of the worlde ? And if prescription or possession of time , with memorie giueth him both right and authority who hath neyther , what will thys eternall possession doe , by which our Lorde is possessed , that by the title of this friendship wee may be reputed for his . By these it appeareth , that there are no blessings to be founde in this world , wh●●●●ay deserue to be exchanged with these , neither are there so great euils which are not to bee endured for the loue of these benefites . Who ( I pray you ) is he could be so dull & inconsiderate , that beeing taught by diuine reuelation , that a certain poore begger seeking his liuing from doore to dore , were after this maner predestinat by god , wold not kisse the earth wheron he troad ? would not giue him place ? woulde not hūbling himselfe on his knees , with all humility , wish him al good , & gratify him in this maner ; ô most happy , ô most blessed , art thou one of that happy number of the elect ? shalt thou reioyce amongst the blessed troopes of Angells ? shalt thou sing that celestial musique ? & possesse that perpetual kingdom ? sha●● thou beholde that shining face of Christ ? O happy is y● day in which thou wert borne , but much more happy that , in which thou shalt die to the worlde ; for then shalt tho● beginne to liue the life euerlasting . Happy the breade which thou eatest ; blessed the earth which thou treadest vpon ; for it beareth an incomperable treasure ; Blessed the ●ribulations which thou sufferest , & the necessity that ouer-presseth thee . For they open thee the way which ●eadeth thee to eternall life : what cloude of calamities and tribulations shal there be so thick , which shal not vanish vnder so great a hope ? These , & such like are the wordes we would vse , & speake to any man whō wee certainly knew to be predestinated . For if a certaine princ● that is like to bee heire of a great kingdome , passeth by any plac● , all the inhabitants there-abouts , make hast to behold him ; & they admire that blessed fortune ( according to the opinion of the world ) that thys yoūg man hath befaln him , because he is born the heire of a kingdome . Howe much more therefore ought menne to admire this blessed lot ? namely , that a man should be born , & ( without any of his merrit ) chosen , not to bee a temporall king in this world , but to raigne in heauen with God himselfe ▪ for euer & euer . By these things therefore ( my brother ) thou maist easily cōceaue the great bond whereby al the elect are tied for this benefit to their Lord & Elector ; frō which let no man suppose himselfe excluded , if he will do his duty , and not hinder himselfe . Yea , it shall be needfull ( as Sa●●● Peter warneth ) in all his workes , to make sure his vocation & election : for we are assured that he that doth this shall be saued ; and we knowe also , that Gods grace & fauour doth neuer leaue any man , neyther will heereafter leaue any one destitute . The Argument . The benefite of Redemption exceedeth all eloquence , and were rather to be adored then expressed , rather men had neede of some certaine knowledge thereof . Man by sinne was made like vnto the deuill : GOD might haue left him in damnation like the deuill , but hee would not : Hee turned his wrath into mercie , hee sent not an Angell , but he himselfe comming after an vnspeakeable manner , redeemed him . Hee was admirable in his comming , & for that man is much indebted vnto GOD , yet much more for the meanes of his redemption , which comprehendeth the whole passion of Christ. Christ died not for one , but for all , & this increaseth the debt . CHAP. 10. IT is recorded amongst ancient Writers , of a famous Painter , that depainting the funeralls of a certaine Kinges daughter , shaddowed about the circuite of the heirse , many of her kinsmen & al●ies , standing with sad and afflicted lookes , next them her mother more pensiue then the rest : but when he came to delineate the Father , he couered his face with an artificial kind of shadow ; expres●ing thereby th●t Art was deficient in this place : by which new e inuention hee expessed the greatnes of the dolor . After the same manner , all our vnderstanding , art , & eloquence are defectiue , in declaring this vnspeakable benefite of our redemption . For which cause perhaps wee might haue done farre better , if wee had worshipped the same with silence , that in some maner by this deuice wee might expresse the greatnes thereof . The benefit of our creation is vnspeakable , but of our Redemption more admirable : for God created all things with the onely beck of his will ; b●● for mans redemption hee trauailed thirty and three yeeres , he shed h●s blood , neyther had he either member or any sence which was not excruciate with a perticuler greefe . It seemeth therefore that an iniurie should be done to so glorious a mistery , if any man shoulde imagine that he could expresse the same with humane tongue What therefore sh●ll I doe ? shall I speake , or holde my peace ? I must not be sil●nt , and I cannot speake . Howe may it bee that I should conceale so immesurable mercy ? and howe may I expresse a mistery so sublime & adorable ? It is ingratitude to conceale it , and to speake thereof , it seemeth rashnes & presumption . For which cause I ●es●ech thee ( ô my God ) that whilst I am to speak according to my rude vnderstanding , of this thy immesurable glory , thy holie Spirit may moue and moderate my tongue , like the penne of a ready writer . After that man was created , & setled in the Paradise of del●ghts , in high dignity and glor● , yea & by so much was boūd to God by straight bonds , by how much he had receaued more greater benefites at his hands ; he becam vndutiful & rebellious ▪ & of those things from which he ought to haue takē greater cause of loue towards his Creator , of the same he tooke greatest occasions to betray him . For that cause was hee thrust out of Paradise , & thrust in exile , yea & allotted to infernal paines ; to the end that hee that had been● made companion with the deuill in sinne , should be also associate with him in punishment . Helizeus the prophet , said to his seruaunt Giezi , Thou hast taken siluer & rayments from Naaman , therefore Naamans leprosie , shall cleaue vnto thee and thy seede for euer . Such was the iudgement of GOD against man , who whē he had affected the goods and riches of Lucifer , ( namelie his pride and ambition ) it was iust and requisite that he should be infected with the leprosie of the same Lucifer , which was the punishment of his pride . Behold therefore man made like vnto the deuill . Nowe the diuine iustice might haue left man by al right in this miserable estate , euen as he left the deuil without any contradiction & expostulation : yet would hee not doe so , but rather did the contrary , chaning his wrath into mercy , & by how much the more iniury he had receiued , by so much the more grace would he shew his loue to mankind . And whereas also he might haue repaired this ruine , by an Angell , o● Archangel ; he would com himselfe . But how ? in what form cam he ? & howe redeemed hee vs ? What humaine tongue wil expresse this vnto vs ? Whē as he might haue com in maiesty & glory , he would not , but he came in great humility & pouertie . Christ established such friendship betwixt God & vs , that not only god forgaue man all his sin , receiued him into his fauour , made him one and the same with him by a straight cōnexion of loue , but ( that which exceedeth all greatnes ) he made such a similitude & correspondence betwixt himselfe & mans nature , that amongst all thinges created , there might no such cōformity be found , as are the Deitie and humanitie , for they are not one & the same only in loue & grace , but also in person . Who durst euer but haue hoped , that that so wide wound shold haue been closed after this manner ? who might euer haue imagined , that these two things ▪ betwixt which there was so much difference of nature & offence , should so closely bee vnited ? not in one house , not at one table , not in one grace , but in one and the same person ? What two things may be thought more contrary thē God and a sinner , and what is more neerly annexed or more commixt , then God and man ? There is noth●●g more high then God ( saith S. B●●nard ) & the●e is nothing more ●ile & abiect th●n du●t , of which man is fo●●ed . Notwithstanding , God descended vppon the earth , with such humilitie , & ascended with so much sublimitie frō the earth to God , that what soeuer God did , the same the earth is sayd to haue done , & whatsoeuer the earth suffered , that likewise God suffered . Who wold haue said to a man when hee was naked , & assertained that he had incurd the displeasure of our Lord , when hee sought retyring places in Paradise wherin he might hide himselfe ▪ who I say woulde then haue said to him that the time should one day com wherein this so vild substance shold be vnited with God in one and the same person ? This vnion is so neere and faithfull , that at such time as h●s humanity was to be dissolued , which was at the howre of his passion , 〈◊〉 was rather strengthned then weakened . Truly death might seperate the soule from the body , which was the vnion of nature : but neither could he separate God from the soule , or draw him from the body ; for such was the vnion of the diuine person , that what is apprehended once with so firme an vnion , it neuer will forsake : And all these th●nges GOD would so doe , that by this benefite he might inflame vs with more loue towards him , and by this example , more straightly oblige vs vnto him . Now therfore , if thou art so much indebted to thy Redeemer , for that in his own proper person he would come to redeeme thee , how much owest thou for the means it selfe , by which hee redeemed thee ? vvhich meanes most assuredly was mixed with mighty griefes & tribulations . Truly it is a great benefite if anie King shoulde forgiue a thiefe that punishment which he ought to suffer for his offence . But that the king himselfe , shoulde suffer himselfe to be tyed to the post , and receiue the stroakes vppon his owne shoulders , that shold be an vnspeakable benefi●e , & a bounty beyond cōparison . Ah my Lord , for the loue of mee thou wert borne in a stable , & l●●d in a harde manger , for mee wer● thou circumcized the eight day , for me flying into Egipt thou wert banished seauen whole yeares , and for me thou sustainedst diuers persecuons , and wert prouoked by diuers mockings and infinite iniuries . For my sake thou fastedst , watchedst , ranst hether and thether , sweatedst , weptst , and enduredst all miseries in thine owne experience , which my sinnes had deserued ▪ when as yet thou wert without all sinne , and deceite was not to be founde in thy lippes ; yea , when thou hadst not offended , but wert offended : thou for my sake wert captiue , and nowe presented before this , nowe before that Iudges trybunall seate : before them wert thou falsly accused , beaten with buffetings , spet vpon , mocked , whipt , crowned with thornes prouoked with blasphemies , and lastly , crucified . Lift vp the eyes of thy minde to the crosse of his passion , and see the stroakes , behold the wounds ▪ reg●rd the dolours , which the Lord of Maiestie suffered there ; because euery one of the wounds , each stripe , and agonie are seuerall benefits , and they most mighty ones : Behold that innocent body wholy besprinkled with blood , full of wounds & stripes , altogether torne , brused , and broaken : beholde the blood flowing from euery side . See that most holie head through too much waight bending and reposing on his shoulders : See that diuine face , which the Angels desire to looke vppon , how defiled it is , watered with riuers of purple blood , and one the one side faire & gracious , on the other , foule and bespotted . Behold the browe of that faire young man , which was wont to delight the eyes of all those that beheld him , howe now it hath lost the flower of all his fauour . Behold the Nazarean , purer then milk , crimsonner then olde Iuorie , fairer then the Saphire . His face is more blacke then coales , so that his owne friends know him not ; Looke vppon his pale mouth , his blew lipps , his tongue almost dumb , how hee moueth them to obtaine remission and indulgence , euen for those that ●orment him . Finally , fixe thine eyes vpon all parts of his body , and thou shalt not see any one of them free from stripes and dolours . From the sole of the foote , to the ver●e crowne of the head , there is nothing whole in him , euery where mays● thou behold wounds ▪ stroakes , and blewnesse . That most faire browe , and eyes clearer then the sunne , are now obscured , blind , and dead , at the instant conflict of death . His eares which were wont to heare the heauenly H●mnes , now l●sten the slaunders , reproaches , and blasphemies of sinners ; His well formed armes , and so long , as that they can encompasse the whole world , are now ou● of ioynt , & distended vpō the cross● . Those hands which created the heauens , and neuer did man iniurie , are pierced with rough nailes , and affixed to the crosse His feete which walked not in the wayes of ●inners , are mortally wounded and transfixed . And aboue all this , beholde on what bed hee lyeth , and where that celestiall Spouse sleepeth a● noone-dayes , how narrow it is , how hard it is , not yeelding him a place to rest or recline his head vpon . O golden head , how doe I see thee for the loue of me , so faint and wearied ? O most holy body , conceaued by the holy Ghost , how doe I see thee for my sake so cruelly wounded , and so hainously handled ? O sweet and amiable breast , what meaneth this so deepe wound ? why is this window opened ? what meaneth this aboundant issue of blood ? O wretch that I am , how doe I beholde thee pierced for my loue with so huge a speare ? O rough & vngentle crosse stretcht forth , relax thy bowels that that rigour may relent which his natiuity gaue ? O hard nailes , doe not crucifie those his hands and feete : Come rather to mee , and wound my heart , for I am hee who haue sinned , hee hath not offended . O good Iesu , what hast thou to doe with th se dolours ▪ what alliance is there twixt thee & this bitter death , these n●iles this crosse ? T●uly ( sayeth the Prophet ) hys bu●inesse is another mans , his labour pertayneth vnto him . For what thing is more ●lvenated and ●straunged from lyfe then death ? from glory , then punishment ? from exceeding sanctity and innocence , then the image and similitude of a sinner ? Truly that title of our Lord , and that figure is very farre estranged from thee ? O very Iacob , thou obtaynedst thy fathers blessing in another mans coate , and a forraigne habite ; for assuming to thy selfe the similitude of a sinner , thou hast gotten the victory ouer sinne . But if ò man it shall seeme vnto thee that thou art not indebted so much to God , by reason that he died not for thee onely , but for all the sinnes of the worlde , beware least thou be not deceaued : for so dyed he for all , that hee died likewise for euery one in perticuler . For all those for whom he suffered are so subiect to his infinite wisedome , and as if present obiect to his eyes , as if all of them were comprehended in one . And vvith that his immeasurable charity he embraceth all in generall , and euery one in special , and so hath he shedde his blood for all , as if for one . To conclude , so great was his charity , that ( as some Saints say ) if one only amongst all men had been guilty , he would for him also haue ●●ffered all that , which he endured for the whole world . Consider therfore and wey in thy minde , howe much thou owest to this Lord , who did so much for thee , and had done farre more , if greater necessitie had required it . O haynous ingratitude , o hardnes of mans hart ? Truly thou art most flinty , if thou art not affected with so many benefits , if for so many dowers thou doost not bestowe thy selfe vpon him . There is not any thing found in this worlde ●o hard , which is not mollified by some cunning . Mettalls melt with fire , and by the same iron is made ma●leable : The hardnes of the Adamant is broaken vvith Goates blood : But thou ô hart of man , art harder then any stone , harder then iron , harder then Adamant : when as neither the infernal fire can break thy hardnes , neither the cunning of the most mercifull Father , mollifie thee , neither the blood of that immaculate Lambe , can make thee tractable . Saint Ambrose writeth of a certaine dog , that barking and howling a whole night long , lamented his Maister , who was slaine by one of h●s enemies . In the morning many men assembled about the course , and amongst the rest he also arriued who had slaine the man. The dog beholding the murtherer , as●a●●ed him , and l●aping vpon him began to bite him ; and by this meanes the offence of the ma●queller was manifested . What wilt thou therefore say , ô man , if a dogge be so faithfull for a bitte of bread , and so intirely loue his Maister ? Doth ingratitude so much please th●e , th●t in the lawe of gratuitie thou wilt suffer thy selfe to be conquered by a dogge ? And if this brute beast were incensed with so much ire against him that sl●w his Maister : why art not thou likewise incensed against those tha●●lew thy Lord & Sauiour ? Who are they ? Forsooth thy sinnes were the causes of the death of the Lorde . These cruell executioners had n●uer had so much force or power against Christ , except thy sinnes had armed them . VVhy art thou not therefore angry , why whettest thou no● thy furie aga●nst those that slewe th● Lorde ? VVhy is not thy loue encreased towardes him , when as thou seest thy Lorde slaine before th●ne ovvne eyes , nay more for thy sake ? VVhy art thou not angry with thy sinnes , which put him to death ? Especially , because thou knowest that there was no other en●● of all his savings , deedes , and ●o●m nts , then that hee might kindle in our hearts , a wrath and hatred ag●●nst sinne . He suff●red because he might slay 〈◊〉 and that hee might restraine ●he power both of our handes and feete ▪ hasting after iniquities , hee would that his handes should bee fastned to the Crosse. VVith what ●ace th●refore darest thou liue so , that all Christes labours and sweats shal be spent in vaine for thee , whilst thou wilt remayne in that seruitude , from which he deliuered thee by the shedding of hys precious bloode . It cannot bee but thou shouldst tremble at the very naming of sin , when as thou seest that God suffered most terrible torments , to the ende that hee might destroy and abollish the same ? What could hee doe more to with-drawe men headlong running after wickednes , then that GOD himselfe should be sent to encounter them hanging on a Crosse , who will be so rash that he dare offende God , when before him hee seeth both Paradice open , and hell with gaping mouth ? yea , and which is farre greater then both to behold God hanging on a crosse ▪ Hee that is not mooued with this spectacle , I know not truly by what other thing he will be moued . ¶ All this Chapter is taken partly out of the first booke of the Guide of a sinner , chap. 4 , partly out of the first of Prayer and Meditation , the 3 , chap. Of the 7. tractate , on which places he purposely handleth our redemption . Thou shalt finde many things also touching this matter in the life of Christ , and in the booke of the Catechisme . The Argument . Without the benefite of Iustification all other benefits had nothing at all profited vs , nay rather they had done vs harme . Now Iustification is the worke of the holy Ghost , without which no man can be saued . Iustification therefore is a great bond of our duty ; especially because it concludeth in it selfe so many and so great goods ; which are rehearsed in this Chapter . Moreouer , Iustification is a greater benefitte then Creation . And howe a man may gather by certaine coniectures , that he is iustified . CHAP. 11. NOthing at all had the hethe●to rehearsed benefites profited vs , if the blessings of vocation , and iustification , and sanctification had not followed . For that I may ouerpasse the other with silence , whi●h had beene in vaine , and to our great mischiefe , what vse had there beene of that onely and noble benefit of our redemption , if iustification had not been annexed ? For euen as the plaister is of no vse , if it be not applied to the wound , or place affected , ●o had there beene no profit of this celestiall medicine , except by the meanes of this benefitte it had be●ne applied . This office principally pertayneth to the holy Ghost , to whom mans sanct●fication also ●s attributed . Now a man is iustified when by the vertue of this diuine spirit the chaines and s●ares of sinne being broken and rent a sunder , he escapeth the dominion and tiranny of the deuill he is raised againe from death to life , of a sinner he is made iust ; and of the sonne of malediction , hee is made the sonne of God : which can no wayes be done without the peculier helpe and succour of God , the which our Lorde testifieth in expresse wordes ; No man can come vnto mee , except my father drawe him . Signifying heereby , that neither free will , nor the forces of humaine nature , can of themselues deliuer a man from sinne , and bring him vnto grace : except the a●me of the deuine power be assistant . Euen as a stone of his own● nature falleth alwayes downwardes , neyther can tend vpwardes without externall ayde : So also a manne through the corruption of his sinne , alwayes tendeth downward , that is , falleth in loue , and desireth earthlie things . But if he be to be erected & lifted vpwards ▪ that is , raysed to loue and supernaturall desire , hee had neede of the right hand of the omnipotent and diuine helpe . Many benfites are contayned in this one . VVhen as therefore the consideration of thys benefite , vehemently inciteth a man to gratitude , & desire of vertue , I will heere by the way expresse the great profites which this one onely good is wont to bring with it . First , by it a man is reconciled to Almightie GOD , and is restored to his loue and friendship . For the first and greatest of all euills , which begetteth mortall sinne in the soule , is ▪ th●t it maketh a man enemie to GOD , who whereas he is infinite goodnesse , aboue all things hateth and detesteth sin . Therefore sayth the Prophet Dauid , Thou hatest all those that work iniq●ity , thou shalt destroy them that speake lyes . This is the fountaine ●oote , & originall of all euills . Frō this so perilous euill , we are deliuered by y● means of Iustification , by which we are reconciled to God , and of his enemies made his friends ; and that not in the common degree of friendship , but in the highest degree that may be found , which is of the father towardes his sonne . This friendship Saint Iohn Euangelist deseruedly cōmendeth , when he saith . Behold what charity God hath shewed you , that you are both benamed , and be the sonnes of God ▪ Not content to haue said , that wee are named , he addeth also that wee be , that the pufilanimity and little trust of men might manifestly know the beneficence & liberality of God. And if in this world it be esteemed a thing of great moment , if any man should be honoured by his superiours , as by Bishops , Kings , Princes , or such like Potentates : I pray you what shall it be to be well thought of by the highest Prince , the supreame Father , and the greatest Lord : in comparison of whom , all the principalities & dignities of this world , are as if they were not ? Another benefit fore-passing the other , followeth : that Iustification deliuereth a man from the condemnation of eternall punishment , of which he was guilty for his sinnes . Which how great a benefit it is , he aft●r a sort knoweth , that hath diligently ouer-reade the fift chapter placed before , in which we haue rehearsed certayne sortes of punishments . From all those punishments God hath deliuered them , whom he hath iustified , all which after they are reconciled , and receaued into his fauour , are freed frō that wrath and paine of diuine reuenge . Behold another benefit more spirituall , which is the reformation and innouation of the inwarde manne , which by sinne was defiled and disordered . For sinne doth not onely depriue the soule of God , but spoileth it of all supernaturall fortitude , and all the ritches and gifts of the holy Ghost , by which it was adorned , decked , and enritched : and as soone as it is depriued from the graces of these goods , it is wounded , maimed , and spoiled also of the naturall goods . For whereas a man is a reasonable creature , and sinne is a worke made against nature , and it is naturall that euery contrary destroy his opposit : it followeth that by how much more our sinns are multiplied ▪ by so much the powers of the soule are destroyed & troubled , not in themselues , but in theyr toward workings . After this manner doe sinnes make the soule miserable , infirme , slowe , and instable to all goodnes , but ready and prompt to all euill , they make her weake to resist temptations , and slowe to walke the way of the commaundements of our Lord. They also depriue her of th● true liberty and dom●nion of the Spirit , and make her captiue to the world , the deuill , the flesh and her owne appetites : and after this manner , shee liueth in harder captiuitie then that of Babylon or Egypt . Besides , all the spirituall sences of the minde are made slow , so that they neither heare the voyces and diuine inspirations : neither see the great eu●ls that are prepared for them , neither smell the sweet odor of vertue , nor the woorthy examples of the Saints , nor taste how sweet our lord is , nor feele his scourges nor acknowledge his benefites by which he prouoketh thē to loue . And besides all this , they take away the peace & ioy of conscience , extinguish the feruor of the Spirit , and leaue a man defiled , lothsome , deformed , & abhominable in the sight of God and all his Saints . This benefite deliuereth vs from all these euils . For the Abiss of diuine mercy , is not content to haue pardoned our sinnes , and to haue receiued man into his fauour , except hee also expell all those euills which sinnes bring with them , reforming & renewing our inward man. After thys manner he healeth our woundes , hee washeth our vncleannes , he breaketh the bonds of sinners , destroyeth the yoake of euill desires , deliuereth vs frō the seruitude of the deuil , mittigateth the fury of our peruerse affections , & restoreth vnto vs the tru liberty & pulchritude of the soule , giueth vs peace & ioy of good conscience , quickneth our interior sences ▪ & maketh them prompt to doe all goodnes , & slow to all wickednes . He maketh them strong to resist temptations of the deuill , & endoweth them with good works . To conclude , so absolutely renueth hee and repaireth he our interiour man with all his powers ; as the Apostle feareth not to call such kind of men , iustified , renewed , or rather new● creatures . This renouation is so great , that when it is giuen by Baptisme , it is called regeneration , and when it is restored by repentance , it is called resurrection : not onely because the soule is raised from the death of sinne , to the life of grace ; but because in a certaine manner it imitateth the beauty of the future resurrection . And that is so true , that no tongue of man is sufficient to expresse the beauty of the iustified soule ; but only that spirit knoweth this , that beautifieth the same , and maketh it his temple , & lodgeth himselfe in it . Wherefore if thou compare all the ritches of this world , all his honours , all his naturall graces , and all his acquired vertues , with the beautie and ritches of the soule that is iustified , all of them shall seeme most obscure & vild in comparison thereof . For as great difference as there is betwixt heauen and earth , betweene the spirit and the bodie , betweene eternity and time , so great also is founde betwixt the life of grace , & the lyfe of nature , between the beauty of the soule , and of the body , betwixt the interior and exterior riches , betweene spirituall and naturall fortitude . For all these are circumscribed by certaine termes , are temporall , and seeme only faire to the out ward eye , to which the generall concourse of God is sufficient , but to those other , a perticuler & supernaturall concourse is required : neyther can they be called temporall , where as they bring to eternity , neither any wayes termed finite , be●ause they deserue God , in whose eyes they are so precious , and of such value , that by theyr beautie they prouoke God himselfe to loue . But whereas God might worke all these thinges by his onely presence , he would not doe it ; but it pleased him to adorne the soule with infused vertues , and with the 7. dowers of the holie Spirit ; with which , not onel● the very essence of the soule it selfe but also all the powers thereof are inuested and adorned with these diuine habits . Besides all these diuine benefites , that eternall and infinite goodnesse of God annexeth an other , namely , the presence of the holy ghost , or rather , of the whole blessed Trinitie , which entreth into the iustified soule , and commeth to inhabite in the same , that it may teach her how to vse in due sort so great riches . Like to a good Father , who not content to haue giuen his riches to his sonne , giueth him a tutor also , who knoweth howe to administer them well . So that euen as in the soule of a sinner , Vipers , Dragons , and Serpents inhabite , who are the multitude of malignant spirits , who haue taken vp their lodging in such a soule , as our Sauiour in S. Mathew affirmeth : So contrariwise into the iustified soule , the holy Ghost , with the whole sacred Trinitie doe enter , and casting out all monsters and infernall beasts , consecrateth the same for a temple for himselfe , and placeth his seate there . As our Lorde himselfe expresly testifieth in the gospell written by Saint Iohn , saying ; If any man loue mee , hee wil obserue my sayings , and my Father shall loue him , and we will com vnto him , & make our mansion with him . By vertue of these wordes , all the Doctors , as well Ecclesiasticall as Scholasticall , doe confesse that the holy Ghost himselfe , truly and after a certaine speciall manner , dooth dwell in the iustified soule , distinguishing betwixt the holy ghost & his gyfts ; saying moreouer , that not onely these gifts of the holy Ghost ●re giuen , but that the holy ghost also , giueth himselfe , who entring into this soule , maketh her his temple , and habitation , fixing his seate in ●he same . Hee therefore purgeth ●he same , sanctifieth & decketh her with his vertues , that shee may be a sufficient mansion wherein hee may inhabite . The aboue named benefites suffice not , except another and that admirable be ioyned vnto thē , name●ie , that all the iustified are made the lyuing members of our Sauiour , who were first but dead members : For they dyd not receaue the ●nfluences from theyr Lord & head Christ. Hence doe orher , and they very great prerogatiues and excellencies arise . For hence commeth it that Gods onelie Sonne loueth them , as his owne members , and hath no lesse care of them then of himselfe : hee is no lesse solicitous for them , then for his owne members , without intermission , hee powreth into them his vertues , as the heade into his members . Finally , the etern●●l Father beholdeth them with fauo●rable eyes , no otherwise then the liuing members of his onely begotten Sonne , vnited , & with him concorporate , by the participation of his Spirit ; and therefore their ac●●ons are gratefull and pleasing , as 〈◊〉 were the actions of the liuing members of his Sonne , who worketh 〈◊〉 them all goodnes . From the 〈◊〉 dignitie it proceedeth , that when as these iustified require fauor at God handes , they demaund it with gr●●t confidence : for they knowe , th●● they aske the same , not for themselues onely , but also for the 〈◊〉 of GOD himselfe , who in them and with them is continually honoured . Neyther doe the diuine benefites heere take theyr end , for to all the fore-sayd graces thys is annexed at the last ; to which all the other are disposed , namely , the right and possession of eternall lyfe , which is giuen to the iustified . For euen as that our most mightie Lorde , in whom at once infinite iustice and mercies doe shine ▪ 〈◊〉 adiudgeth all sinners which doe not repent them to eternall punishments : so assumeth hee all truly penitent to eternall life . These thē are the benefit● , which that onely benefite of Iustification comprehendeth in it selfe : which Iustification , Saint Augustine esteemeth more then Creation : for God created heauen & earth by his onelie word ; but that hee might truly sanctifie man , he 〈◊〉 his blood , and suffered so many ▪ and so diuers tortures for him . If therefore wee are indebted to this God , such and so many wayes for our creation , howe much more owe wee him , for our sanctification ? which benefite , by how much more greater labors and afflictions it is attained , by so much the more it obligeth vs. But although a man doe not yet euidently know whether he be truly iustified , yet euery one may haue great cōiectures of his iustification , amongst the which this is not the least , namely , the amēdment of life , when as hee that was wont to perpetrate a thousand sinns in one day , now committeth not one . Hee that is such a one , let him remember with what iust cause he is bound to serue such a sanctifier , who redeemed him , & deliuered him from so many euils , & stored him with so many blessings as are hetherto rehea●sed . And if any man yet be entangled in the vngracious race of his life , I knowe not by what meanes God may more mooue him to forsake that condition , then if he set before his eyes , all the ●●●lls , incommodities , and perrils , which sinnes bring with them , which a little before haue beene numbred vp by vs : a● also in shewing him the treasure of great benefites , which spring from this incomparable blessing . The Argument . The graces & gifts of the holy-Ghost , and those wonderfull effects which they worke in vs , are such and so many , that whether a man will or no , except hee will be altogether ingratefull , hee ought in leauing his loose behauiour , to intend the seruice of God. No lesse are the benefites of Baptisme , and most great bounties of the Sacrament of the Eucharist ; all which inuite vs to the amendment of our liues . CHAP. 12. THose things which we haue hetherto spoken , comprehende not as yet all those kinds of benefits which the holy ghost worketh in the soule of a man that is iustified , neyther is Gods liberalitie concluded in those termes . For it suffiseth not the diuine Spirit to haue led man in by the gate of iustice , but after that man hath entred , hee is likewise assisted by the same Spirit , and is led by the hand into all his wayes , till the waues of this stormy sea beeing ouer-ceased , hee attaine safe and secure to the hauen of saluation . For after that ( by the means of the foresaid benefite ) the holy ghost hath entred into the iustified soule , hee sitteth not there idle , it su●ficeth him not to grace the soule with his presence , but with his vertue also hee sanctifieth the same , working in her , and with her , whatsoeuer is conuenient for her saluation . Hee sitteth there like the Father of a familie in his house , gouerning the same : hee sitteth there like a Maister in a schoole , administring it : like a gardner in his garden , trimming it : like a king in his kingdom ruling it : like the Sun in the world , illuminating it : Finally , like the soule in the body , giuing him lyfe , sence , & motion : not as the forme in his matter , but as the Father of his familie in his houshold . What therefore is more blessed , and more to bee desired , then for a man to haue in him-selfe such a guest , such a guyde , such a companion , such a gouernour , finallie , such a tutor and helper ? who beeing all in all , worketh also all things in the soule in which it abideth . But especially like fire hee illuminateth our vnderstanding , inflameth our will , and exalteth vs from the earth vnto the heauens . Hee like a Doue maketh vs simple , milde , peaceable , and friendes to all men . Hee like a clowd , cooleth vs , and defendeth v● from the burning lust of the flesh , and tempereth the madnes and fury of our passions . Finally ▪ hee like a ●●hement winde , mooueth and inclineth our will to all goodnes , se●ering the same , and drawing it away from all euill inclinations : vntill 〈◊〉 last the iustified attaine that perfection , that all the vices are hatefull vnto them whic● they first loued , and the vertues beloued which they 〈◊〉 hated . As Dauid manifestly cōfesseth the same to haue chaunced vnto himselfe ; For hee sayth in a certaine place . That hee hated and abhorred iniquitie : And in another place ▪ That he● delighted in the way of ●he ●estimonies of our Lord , euen as in all ●iches . The reason was , because the holie Ghost had ●●illed into 〈◊〉 soule , the wo●●wood of earthly things , and the honey of the diuine Commaundements : in which thou seest manifestly , that all our blessings are to be ascribed to this holy Spirit ; so that if wee decline from euill , he is the cause : & if we doe good , wee doe it by his meanes ; if we perseuer in goodnes , by him wee pe●seuer , and if reward be giuen for good , by him it is giuen . Heere also no small o●casion and matter i● offred vs , to discou●se of the benefites of the Sacraments , ( which are but as it were the instruments of our iustification ) but especially of Baptisme and the E●c●●rist . For 〈◊〉 Baptisme we are clensed from originall sinne , deliuered from the power of the deuil , & made the 〈◊〉 of God , and 〈◊〉 of his kingdom . In Baptisme ( my brother ) Christ espoused thy soule vnto himselfe and dec●ed it with i●wels & iem● wo●thy so high an order , of which 〈◊〉 are , grace , vertue , the gift of the ●●ly Ghost , and others 〈…〉 ornaments : such as Isaac 〈…〉 Rebecca , when hee tooke her to wife . What therfore hast thou do●●e that thou shouldst deserue to receiue the least of these things ? How many thousand ( I say not of men , but of nations ) are excluded from these blessings by the iust iudgement of God ? What had become of thee , if thou hadst beene borne amongst these nations ? yf thou hadst not attayned the true knowledge of god ? but hadst adored blocks & stones ? Howe much art thou indebted to thy Lord God , that amidst so great & infinite a number of reprobates , he would that thou shouldst be reckoned among the number of his elect ? bee borne amongst his chosed flocke , bee nourished with the milke of the Apostles , and be made drunke with Christes blood ? But if after the grace of this vocation ▪ thou hast lost thine innocence of Baptisme by thy recumbencie in sin , behold it pleased our Lord God to cal thee again the second , third , or more often times ; What therefore shalt thou no● owe vnto him ? How many benefits doth thys one comprehend ? It was a benefite that he expected thee so long a tyme , that ●ee gaue then so long a time of repentance , that hee suffered thee lying so long sweltered in thy sinnes , mercifull ▪ bountifull , not cutting down the fruitlesse tree which possessed the earth , and receaued the dewe of diuine influence in vaine ▪ It was another benefite , that suffring thee in such erronious sinn●s ▪ hee cast thee not headlong into the depth of hell , in which ( perchance ) diuers are tormented for lesse crimes then thou hast committed . Another is , that hee instilled into thee so many holy inspirations , so many good purposes , yea , incessantly beating at the doore of thy hart , euen in the midst of thy misdeeds , and continually calling thee , who did nought else but offende him who called thee . Another is , that at length , intending to impose an ende to thy rebellious and stifnecked obstinacie , hee called thee with so high and powerfull a clamour , that he recald thee from death to lyfe . And tho● no otherwise then a second La●●rus , issuedst from the darksome sepulcher of thy innumerable sinne● , no more bou●de hande and foote , 〈…〉 and deliuered from the 〈…〉 of the deuill . Bu●●boue all the●e he●herto na●●d ▪ the greatest benefite is thys , th●t hee not on●ly pardoned thee 〈…〉 and offences which were past , but gaue thee grace , helping & preseruing thee , least thou sho●ld●st fall into the same againe : Add●ng moreouer the ornaments , stoole , shooes , and ring , which the Father gaue the prodigall sonne vppon his returne , when he tooke him into his fauour : decked with which , thou walkest like the sonne of God , despising all the deceits of the deuill , &c pomps of the world , pertaking the sweetnes of diuine things , which béfore times seemed vnfauorie vnto thee . What ? what a blessing esteemest thou it , that these benefits are denied to so many men , and are bestowed on thee with so much fauour ? that God when thou wert no lesse sinful then they were , nor lesse vnwor●hy the vocation , leauing th●̄ in darknes , and the state of damnation , G●d I say , tooke thee , & graced thee with the lot of saluation & grace , with what reward , with wh●● offices , with what seruices , wil● thou recompénce him ? Of what minde wilt thou be then , when thou shalt heereafter , by the vertue of this vocation , enioy perpetuall gladnes in heauen with God , and see other thy companyons & acquaintance , thorow defect of the same vocation and the like grace , cast into eternall torments , and crucified in hell ? But of the grace of graces , and of that Sacrament of al Sacraments , by which God woulde dwell amongst men , and giue himselfe for daily foode vnto them and remedy also , I can no wayes holde my tongue . Once was there offered vppon the Crosse a Sacrifice , and bloody host for our saluation ; but in thys Sacrament hee is daily applyed vnto vs , for the remission of our sinnes . When soeuer you doe thys ( sayth hee ) doe it in remembrance of me . O monument of saluation , ô singuler Sacrament , ô gratefull mysterie , bread of lyfe ; sweet nourishment ; royall banquet ; hauing in thee Manna , the sauour of all sweetnes . Who may enhaunce thee with answerable tytles ? Who may worthily eate thee ? who may honor thee with due reuerence , and according to thy merrits ? My hart faileth whē I thinke on thee ; my tongue foultreth when I speak of thee ; neyther can I report thy myracles according as I desire . If that bountifull Lorde had bestowed thys benefite on onely innocents , and those that are vntouched and chast of lyfe , as yet the gyft had beene inestimable : but nowe , what shall I say ? when as to the end hee might impart himselfe vnto them , hee disdayneth not to passe by the handes of many most vngodly Ministers , whose soules are the dwelling houses of sathan , and bodies , the vessels of corruption : whose lyfe is consumed in vices and the sudds of sin ? Moreouer , that he might visit his , and cōfort his friends , hee hath not refused to be handled with their de●●●ed and impure hands , to be taken with theyr sacriligious mouth , and to be buried in theyr filthy bellies . The ●ody of 〈◊〉 was once sold , but in thys Sacramen● , more then a thousand ●imes , yea almost daily it is sold. Once onely in thys worlde it wa● mocked and contemned , but nowe incessantly by these impure men it is contemned . Onely once hung it betweene two theeues vppon the Crosse but now in this Sacrament , hee is daily crucified . Howe might wee woorthily honour thys Lorde ? who by so many wayes and meanes prouided for our saluation , what shal wee render vnto him for this so admirable a nourishment ? If Seruaunts doe theyr Maisters seruice , because they are nourished by them ; if Souldiours presse thorowe sworde and fire , that by thys meanes they may auoyde the perrill of death , what ought we not to do for this Lorde , that giueth vs thys celestiall food ? If God in the olde Lawe , required so many thanksgiuings for Manna , which he rayned from heauen for the Isralites , and which was a corruptible meat , wh●● will ●e require at our hands for this diuine foode , which not onely is i●corr●ptible in it selfe , but maketh all those incorrup●ible , that woorthily receaue the same ? If the son●e of God himselfe , gaue thanks vn●o his Father for a fewe Barly loues , as it appeareth in the gospell , howe great thanks-giuing ought we men to yeelde him , for thys supernaturall bread , thys liuing breade , thys diuine bread ? If we are bounde to giue God thanks for the nutriment whereby our bodyes are sustained , howe much owe wee him for that our well-beeing is conserued ? For wee prayse not a horse , because hee is a horse , but because hee is good ; nor the wine because it is wine , but because it is good ; neyther a man because he is a man , but because he is a good man. If thou therefore in so many sorts art bounde vnto him who created thee a man , how much more neerly art thou bounde in loue & dutie vnto him , because hee made thee a good man ? If thou art tyed vnto him so much for the dowries of thy body , howe much owest thou for the gyfts of thy minde ? if so much for the gyfts of nature , howe much for the gifts of grace ? To cōclude , if so many things are due vnto him , because he made thee the sonne of Adam , howe much ( I pray thee ) art thou a●nswerable vnto him , tha● from the sonne of vnhappy Adam , hath con●erted thee into the so●●e of GOD ? For better is the day in which we are borne to eternitie ( a● Eusebius Emisen●● sayth , ) then in which wee are borne to indure the perrils of thys lyfe . Behold brother , behold a newe bond , behold a new chayne , by which , no lesse then by the precedent , thy hart is tyed and bound to desire vertue , & serue ●●y Lord God. The Argument . Notwithstanding the most grieuous & diuers commination of the diuine iustice , & the great rewards which are promised to those that are studious of vertue , the greater part of men followeth wickednesse . The cause of this mischiefe is , the generall error of men , which perswadeth thē , that all the rewards of vertue doe appertaine to the world to come : That vertue heere i●●●dious , difficult , and poor● : without hauing in this world ●yther reward or sollace : whereas it hath many worthy priuiledges , which the godly enioy i● this world , but very many miseries & contrary calamities , where-with the wicked are exagitated . CHAP. 13. NOt without cause might a man ask this question , why amongst christians that belieue all these thinges , and confesse y● which hetherto hath beene spoken , there are found so many who neglecting vertues , follow vices ? that euill hath not one only roote , but many & diuers . But amongst others , and they not the least , is this ; A certaine generall error in which the men of this world liue , beleeuing that all that which God promiseth to the louers of vertue ; is reserued for the future life , and that in this present world none of these are to bee exspected . For which cause , whereas man dooth highly affect reward , and is chiefely drawne by profit , and is not moued but by things present ; yea , and such things as are obiect to the exteriour sences : when he seeth nothing present , hee setteth light by that which is to come . So seemeth it that the Iewes did in the time of the Prophets . For when Ezechiell by the commaundement of God proposed vnto them great promises , or denounced vnto them dire commina●ions , they hist , and after a contemptible sort disdained all things saying ; The vision that this man seeth is of a long date , and he prophecieth of times far hence . So likewise mock-king the Prophet Esay ▪ they contemned his words , and said : Commaund , and recommaund ▪ send , and send againe ; exspect , and reexspect , exspect , and reexspect a little there ▪ a little there . This is one of the chiefest reasons which calleth peruerse men from the obseruance of the commaundements of God , perswading thēselues that in this world there is no reward prefixed for vertue ; but that all things are reserued for the world to come . This considered that great wise man , when he said ; Truly because the sentence is not speedily pronounced against the wicked , without any feare the ●onns of men perpetrate wickednes . And another wise man addeth ▪ That amongst all things that are done vnder the sunne , the worst is , and that which giueth greatest occasion to the wicked of committing sin , that euils fall vpon the iust , as if ●hey had done the works of the wicked ; and the wicked somtimes liue so ●ec●●ely , as if they had done the deedes of the iust , or because all things are equall to the iust , & the impious ; the good , and the euill ; the cleane , and the vncleane ; to him that offereth sacrifice , and him that con●emneth it ; As the good man ▪ so also the sinner ; as the perlu●ed ▪ so likewise he● that speaketh truth . Where - 〈◊〉 he sayth . And the harts of the son●● of men are filled with malice and contempt in theyr lyfe , and hereafter they shall lead vnto hell . But that which Salomon heere speaketh , the euill & wicked themselues confesse in the Prophecie of Malachy , saying ▪ Vaine is hee that serueth God , and what hath it profited , that we haue kept his precepts , and that wee haue walked circumspectly before the Lord of hostes ▪ We therfore call the arrogant blessed , because they are builded vp doing impiety , tempting God , & yet are saued . These things say the wicked , and these are they that ●hie●●ly de●ayne them in their impietie . For , ( as S. Ambrose sayth ) they thinke it to be a hard matter , to buy they● hope by their perrill ▪ that is , to obtayne the future blessings , by the hazarde of the present , and to giue that which is in theyr possession , for such thinges as seeme as yet to bee very farre from them . To roote out that pestilent error ▪ I knowe not truly from whe●ce ● beginning may be more commodiously taken , then frō those wo●●● and teares of our Sauior , with which ●e in times past bewept that miserable Citty of Ierusalem , saying : For if thou also hadst knowne , and that ●ruly in thys thy day , those thinges that belong to thy peace , but nowe are they hidden from thine eyes , Christ knewe on the one side , that with himselfe , all the graces and celestiall treasures descended vppon ●hose of Ierusalem , and on the other side , he saw the blind and miserable people , ignorant thereof , & vnwil●ing to know it ; and therefore that ●n vtter ouerthrow attended them . For thys cause deploreth hee them . The like cause haue wee to bewaile the louers of thys world , whilst here wee see the pulchritude of vertue , ●nd the wonderfull graces & great ●iches that attend thereon . There , ●owe farre these thinges are remoo●ed and hidden from the eyes of men , drowned in earthly thoughts , ●s also in what sort vertue changeth ●er place ; and dispersed thorow the ●hole world , findeth no place se●●rely to dwell in . O if God would open the eyes of ●hese men , that they might see the ●reasures ▪ ritches ▪ peace , liberty ▪ light , tranquillity , delights , fauours , and goods , which follow vertue euen as slaues euen in this life , howe much would they esteeme her ? with how great desire would they aspire thervnto ? with howe great study , with how many labou●s would they seek her ? But nowe all these thinges are hidden from their eyes , and they behold nothing but the externall semblance of vertue , not tasting the interiour sweetnes thereof , and therefore think they that there is nothing in the same that is not hard , difficult , ane vnsauorie : deeming this mon● currant , not in this present , but the future life : yet if there be any good therein ▪ thy suppose the same to appertaine to another world , not vn●o this . But thou whatsoeuer thou art th●● so thinkest , why considerest th●● not the assistance that GOD ha●● prepared for vs to ouercome th●● difficulty , of which sort are the vertues infused , the giftes of the 〈◊〉 Ghost , the Sacraments of the ne●● law , with many other graces and ●●uine helps , which are vnto vs as 〈◊〉 Oares and sailes to the shippe , and wings to the birds . Thou oughtst to haue remembred that God not onely promised his , the goods of glory , but also of grace : those for the future life , this for the present : according to that of the Prophet ; Our Lord will giue grace and glorie , which are like two cofers furnished with all blessings , the one for this life , the other for the future . If the wo●ld and the deuill for the seruices which their followers doe vnto them , bestow so many kindes of fauours , pleasures , and delights , at leastwise in appearance : Howe is it possible that God should be so niggard to his friends and faithfull ministers , that hee should leaue them hungry and thirsty in the midst of their labours & tribulations ? Heare what God aunswereth to the lamentations of the wicked by the mouth of his Prophet . Conuert and see what there is betwixt the iust and vniust , and betweene him that ser●eth God ▪ and him that serueth him not : So that God is not contented with the prerogatiue which the iust shall haue ouer the vniust in the future life , but in the present ( he saith , ) Conuert , and see : as if he said . I wi●● not that you should exspect the future world , that you might knowe the glory of the good , and the excellencie of blessednes : But turne now , and see also in this life , the difference which is betweene good and euill : the ritches of the one , and the pouerty of the other : the ioy of the one , and the sadnes of the other : the peace of the one , and the wa●re of the other : the light in which the one liueth , and the darknesse in which the other walketh ; and the● truly shall you know , that the condition of the iust , is more blessed then you suppose . But if the way of vertue seemeth barren and horrid to thee , what is i● that the diuine wisedome sayth of of her selfe : With mee are ri●cher and glory , great wealth and iustice : I will walke in the wayes of iustice , in the midst of the pathes of iudgement , that I may enritch those that loue mee , and that I may fill the●● treasures . What ritches , what good● are they ? except of his heauenl●● wisedome , which exceede all the ●●●ches of this worlde : which are ●●stowed on them , who walke in 〈◊〉 wayes of iustice , which is the 〈◊〉 vertue whereof we now speak . 〈◊〉 if heere there be not found rit●●es more excellent and wealthie , 〈◊〉 those which the worlde pro●●●seth ; why did the Apostle giue ●od thankes for the Corinthians , 〈◊〉 : That in all things they were 〈◊〉 ritch , terming them absolut●● ritch , signifying that others are 〈◊〉 to be called ritch , but the ritch this world . ¶ Out of the first book , chap. 11. the Guide of a sinner . The Argument . ●●at that common errour of men , of which mention was made in the precedent chapter , may be taken away ; and that it may be also prooued , that vertue hath her rewards in this worlde : there are twelue ●riuiledges rehearsed , which the vertuous enioy in this world , and as many contrary euils whi●h follow the wicked . Of these the sixe first ●re expressed in this chapter , name●y ; The singuler prouidence of God towards the iust : The grace of ▪ holy spirit ; ●●ght and supernat●r●● knowledge : the consolations of 〈◊〉 holy Ghost ▪ The peace of conscien●●● and hope of Go●s mercy . CHAP. 14. HOwe foulely doe they 〈◊〉 that thinke there is no ●●●warde proposed for 〈◊〉 in this life , it appeareth the chapter going befo●●● To confound therefore that 〈◊〉 so perilous , besides those things 〈◊〉 are already spoken : these two priuiledges which followe sha●● very profitable , in which wee 〈◊〉 entreate of the twelue admira● fruites , which accompany 〈◊〉 this life , that by them the loue● this worlde may knowe , that 〈◊〉 are farre more excellent benef●●● to be founde in ●ertue , then 〈◊〉 suppose . The first and principall of t●● priuiledges , out of which as it 〈◊〉 a springing founta●ne all the rest 〈◊〉 flow , is the prouidence and fath●● diligence , which God vseth 〈◊〉 those who serue him . For altho●● ●ere be in him a generall proui●ence of all creatures , yet hath hee 〈◊〉 a singuler care of those , whom 〈◊〉 himselfe hath chosen for his ●●ne : holding them in the place 〈◊〉 his owne children , giuing them a 〈◊〉 a filiall minde likewise , and hee ● like sort bearing towardes them ●e hart of a most louing father , and ●●refore hath he a care and proui●ence aunswerable to this loue . No 〈◊〉 obserueth his friends with like 〈◊〉 and diligence , as God doth his , ●ho are alwayes conuersant in his 〈◊〉 , and to whom he is assistant in 〈◊〉 their tribulations . Dauid confes●●th this in his Psalmes , when hee ●●th ; But mee hast thou fauoured ●r my innocence sake , and thou 〈◊〉 confirmed mee alwayes in thy ●●ght , that is : Thou hast neuer tur●ed thine eyes from mee , for the ●ontinuall care which thou hast of ●●e . And in another place : The eies ●f our Lord are vpon the iust , and ●is eares are opened vnto their prai●●s . And : Many are the tribulations ●f the iust , and our Lord shall deli●er them out of all their troubles . Our Lord keepeth all their bones , so that none of them shall be rem●●ued . In the new Testament he 〈◊〉 that he hath not onely care of the●● bones , but of euery one of the●● haires . If that seeme much 〈◊〉 thee , heare no lesse then that 〈◊〉 hee saide by his Prophet : Hee 〈◊〉 toucheth you , toucheth no 〈◊〉 then the apple of mine eye . Neith●● content that hee onely hath care 〈◊〉 vs , but hath commaunded likew●●● his Angels to guide vs , that they 〈◊〉 direct vs in all our wayes . For 〈◊〉 care GOD is called in holy Scr●●●tures , a Father , rather then a M●●ther ; a Pastor , and a Spouse . 〈◊〉 prouidence yeeldeth a great 〈◊〉 of reioyce to the righteous , as it a●●peareth by many places of the Scr●●●ture . Contrariwise , the wicked liue 〈◊〉 neglected and forsaken by God , 〈◊〉 are in this worlde , like a patrimo●● without an heyre , like a 〈◊〉 without a Maister , like a ship 〈◊〉 out a Pilot , like a flocke witho●● Sheepheard , exposed to the 〈◊〉 throat of the Woolfe . 〈◊〉 this manner God threatneth 〈◊〉 by the mouth of the prophet , 〈◊〉 I will not feed you : that that dieth , let it die ; and that which is cut off , let it be cut off : and let the rest deuoure euery one of them the flesh of his neighbour . But this is most dangerous ; For whereas the world is a stormy Sea , and as it were a De●art full of thieues , & horrible beasts , whereas there are so many incommodities and misfortunes of mans life , whereas our enemies with whō we are to fight , are so many and so strong , when as there are so many hidden snares , so many traps laid , to conclude , so many & so great difficulties euery wayes scattered & sowed in our wayes : and a man is a creature so fraile , naked blind , vnarmed , feareful , and void of counsaile ; ●f the shadow and assistance of God faile , what can he poore weake one doe amongst so many strong ? a Dwarfe amidst so many Gyants ? blinde amidst so many snares ? a●one , and vnweaponed , amongst ●o many Armed and strong enemies ? God permitteth also that such should fall from one sinne into ano●her , he suffereth them according to the desires of their owne harts , that the causes of their damnation may be multiplied . Neyther is this the end of his euill : For it sufficeth not God , that he auerteth his eyes from the vniust and sinfull : and that hee permitteth them to fall into diuers errors and sorts of tribulation ; but hee also sendeth them and armeth creatures against them : so that those eyes that were first opened for their profit , now watch for their perdition , as God saith by the Prophet ; I will fixe mine eyes vppon them in euill , and not in good : Neither is there place wherein a man may hide himselfe from these eyes , as God testifieth at large in the same chapter . And how perilous it is to haue God incensed against vs , many examples doe teach vs. To this prouidence it appertayneth to prouide men of all those necessary meanes , to the attainment of the finall end , which is beatitude , helping them in all their necessities , and creating in their soules , dispositions , vertues , and infused habites : which are all required to that ende . Of this number , the first is the grace of the holy spirit , next after that prouidence , the beginning of all other priuiledges , and celestiall gifts . Now this grace is the participation of the diuine nature , that is , of goodnes , purity , and nobility of God himselfe , by whose helpe and meanes , a man casteth away from himselfe all vilenes , abiectnes , & inciuilitie , which hee receaued from Adam ; and is made pertaker of the diuine nobilitie , putting off himselfe , and putting on Iesus Christ. Grace is the spirituall ornament of the soule , made by the handes of the holy Ghost , which maketh the soule so faire and gracious in Gods eyes , that hee receaueth the same for his daughter and his spouse . Of this ornament Esay boasteth ; Reioycing ( saith he ) I will reioyce in our Lord , &c. The principall effect of grace , is to make the soule so gratefull and faire in Gods eyes , that hee chooseth the same for his daughter , his spouse his temple , his house , in which he delighteth himselfe with the sonnes of men . Another effect thereof is , not onely to adorne the soule , but also to strengthen it , by the meanes of those vertues which proceede from the same , which are like Sampsons haires , in which con●isted not onely his beauty , but his strength . Grace therfore armeth the whole man , and maketh him so strong ( as S. Thomas saith ; ) That the least grace is sufficient to bind and ouercome all deuils , and all sinnes . It maketh also all actions , yea , euen those that are indifferent gratefull vnto God. It maketh vs the sonnes of God by adoption , and heires of the celestial Kingdome , worthy also to be registred in the booke of life . And to speake many things in a few words , Grace is that which maketh a man apt to all goodnes , that smootheth the way to heauen , that lightneth and maketh our Lords yoake easie vnto vs , that healeth our infirme nature ; enfl●meth our will , comforteth our memory , strengthneth our wit , moderateth the sensu●l part , least it ouer-flow with offences : confirmeth the irefull , least it be slack and sluggish to doe well . Finally , it maketh God dwell in our soules , that dwelling in the same he might gouerne , defend , and direct the same towards heauen . God therefore ●itteth in our soules like a King in his Kingdome , a Generall in his Army , a Master in his Schoole , and a Shepheard in his Flocke , that hee may there exercise , and execute all spirituall offices ▪ and all prouidence . Goe too therefore , if this so goodly a Margarite , from which so many benefites doe flowe , be a perpetuall companion of vertue , who would not willingly imitate that prudent Merchaunt in the Gospell , who solde all that hee hadde , that hee might get this one and onely treasure ? This grace doe they all want , that are entangled , and perseuer in sinne . The thirde priuiledge , is a certaine speciall light , and supernaturall wisedome , which GOD bestoweth on those who are iust , and which is deriued from grace : For the office therof , is to heale our weak nature . Euen as therefore hee healeth our will weakened by sinne , so also ought it to cure our vnderstanding , wholy obscured by the same sinne : That the vnderstanding may know what to doe , and the will may haue power to doe that which hee now knoweth needfull to be done . Therefore the Prophet sai●e ; Our Lord is m●●ightning against igno●ance ▪ and my ●a●uation against my weakenes . To this ●riuiledge appertaine the foure gifts of the holy Spirit ▪ as are the gift of wisedome , w●ich is giuen for the knowledge of diuine things . The gift of science , which is giuen that wee may vnderstand inferiour thinges : The gift of vnderstanding , by which we attaine the knowledge of the misteries of God : And the gift of coun●aile ▪ by meanes whereof wee conceaue the actions of this life , and in them how to gouerne what so euer shall encounter vs. But this knowledge is not so much speculatiue , as actiue : not so much contemplatiue , as practiue , neither is it giuen vs that we should vnderstand , but that wee should worke , not that wee should be subtill & ingenious in disputing , but that wee should be studious in enduring . And therefore it remayneth not only in the vnderstanding , a● Sciences , which are acquired in Schooles , but by the vertue thereof it mooueth the will , enclining the same to follow vertue . Of this Science Christ speaketh in the Gospell : The holy Ghost which my Father sendeth in my name , he shall teach you in all truth ; and it is written in the Prophets : They shall bee all taught of God. They that pertake this celestiall gift , are not puffed vp with vaine glory in prosperity , nor amated in aduersity . For by the benefit of this light they see , of how small moment it is which the world can giue , or take away , if it be compared with those thinges which are in Gods power . The wise-man testifieth this , when he saith : A man setled in his wisedome , abideth as the Sunne : The foole is changed like the Moone . This is that wisedome which the children of light enioy : but on the contrary side , the wicked liue in those horrible darks of Egipt , which may be felt with the handes . Of which thing the figure was ; where it is said ; That in the land of Goshen , where the children of Israell dwelt , there was light , and in Egipt for three dayes space so thick darknes , that it might be felt , which represented that obscure night in which ●inners liue , as they themselues confesse in Esay , sa●ing : We haue exspected the light , and behold darknes ▪ the cleare day , and beholde we haue walked in obscurity : We haue felt for the wall like blind men , and as it were without eyes wee haue groped about ▪ wee haue stumbled at noone-dayes , as it were in darknes , and in misty ▪ as it were the dead . For what greater blindnes can it be then to sell the right of first birth ; that is , the heritage of the celestiall Kingdome , for a little pleasure of this worlde , then not to feare hell ? not to aspire to heauen ? not to hate sinne ? not to remember the latter iudgement ? to set light by the promises and threatnings of our Lord ? not to remēber death which euery moment is imminent ? not to prepare himselfe to yeeld an account ? not to thinke that it is a momentarie thing which delighteth , and an eternall , which dooth excruciate ? They knewe not ( sayth the Prophet ) neyther vnderstand , they walk 〈◊〉 darknes , and from darknes into darknes shall they goe . The fourth priuiledge is the ioy of the holy Ghost : Of that knowledge whereof wee spake before ; wee sayd that it not onely relyed on the vnderstanding , but that it discended also to the will , where it poureth foorth her rayes , and spreadeth her light : So that the soule reioyceth ▪ and after an vnspeakeable kind of manner comforteth her selfe in our Lorde . So that euen a● the materiall light produceth of it selfe that heate which wee feele : so that spyrituall light createth in the soule of the iust man a spirituall ioy , of which we speak according to that of th● prophet : The light is risen to the iust and reioycing to the vpright in hart . Many confesse that as in vices there are all kinds of euill , so in vertues there are al sorts of goodnes , only pleasure excepted , which diuers deny to be in the same . And wheras the hart of man desireth nothing more then pleasures , men had rather haue imperfect pleasure ; then that which wanteth pleasure , with all the perfections thereof . But ô vnhappy man , if vertue haue not ioy and delight in her , what is that which Dauid saith ; How great a multitude of thy sweetnes haft thou hoorded vp for those that feare thee ? In which words the Prophet ▪ not onely expresseth the greatnes of the sweetnes which is reserued for the godly , but also giueth a reason , why the wicked do not know the same : namely , because our lord hideth the same from theyr eyes . This sweet●nes the godly especially pertake in theyr prayers ; Neyther is thys ioy onely peculier to them that are perfect , but the younger souldiers also of Christ , and such as are newly entred into his seruice , haue their sweetnes , and find theyr ioyes in the way of our Lorde , as that sollemne day testifieth , appoynted by the Father for his prodigall sonne . The wicked are not pertakers of this ioy , for euen as he that hath his pallate corrupted with euill humors , tasteth not the sweetnes of the meat , ( for that which is bitter he deemeth sweet , and that which is sweete , bitter , ) So they that haue theyr soule corrupted with ●uill and disordered humors , of vices and affections , and so accustomed to the flesh-pots of Egipt , haue no feeling of the sweetnes of vertue , but thinke vice sweet , and vertue bitter . The fift priuiledge is the peace of conscience ; For a iust man feeleth no pricks or stinges of conscience , but reioyceth in the sweete flowers and fruites of vertue , which the holy Ghost hath planted in his soule , as it were a Paradise on earth , and a well cultiued garden , in which hee himselfe taketh delight . Of this tranquilitie S. Augustine speaketh after this manner . Thou that seekest this true rest ( which after this life is promised to Christians ) euen here maist thou tast the sweete thereof , amidst the most bitter molestations of this life , if thou louest his precepts that promised the same vnto thee . For thou shalt quickly perceiue , that the fruites of ●ustice , are sweeter then those of iniquity ; and thou shalt more truly and contentedly enioy the goods of the conscience , amidst troubles , then of the euill , amongst delights . Hetherto S. Augustine . And truly , euen as honny , is not only sweet of it selfe , but also sweetneth that which was before bi●●er : so a good conscience is so iocond & merry : that it maketh all the troubles and tribulations of this worlde seeme delightfull . So great is the fruite and sweetnes of a good conscience ; as S. Ambrose in his booke of O●fices , is not afraid to say , that the beatitude of the iust in this life , consisteth in the same . His wordes are these . The brightnes of honesty is so great , that peace of conscience , and security of innocence , doe make a blessed life . The same vnderstood the Ethniques , amongst whom Cicero saith thus : A life led in honesty and vprightnes , bringeth so much consolation , that sicknes eyther toucheth not , or griefe of mind lightly attayneth those , who haue so liued . Bias demaunded ; what in this life wanted feare ; aunswered : A good conscience . And Seneca in a certaine Epistle , saith , It is neuer without ioy , and that proceedeth from a good conscience . By which it appeareth howe fitly the Phylosophers sentence accordeth with that of Salomon : All the dayes of the poore are euill , that is miserable ; a secure minde is like a perpetuall banquet . Contrariwise , the wicked liue in perpetuall feare and suspition . For euen as the conscience is the Maister of the godly , so is it the torture and heads man of the wicked , which afflicteth and inwardly tormenteth , and without intermission accuseth sinners of their wickednes committed , and mixeth wormewood amongst all theyr delights . For the turpitude of sinne , iniuries done vnto other men , infamy , incertayntie of life , feare of death , dread to yeeld account , and horrour of hel , like thornes do teare the har● of a sinner , that when hee is alone he can neuer take comfort . So that it is well sayd by Isodore . The guilty soule is neuer secure ; For an euill mind is alwayes afflicted with the stings of his owne conscience , then which punishment what is more greeuous ? Here-vpon S. Ambrose : What more greeuous punishment thē wound of the inward conscience ? Is not this more to be esteemed then death ? then losse ? then banishment ? then weakenes ? then greefe is ? which is so vnfainedlie true , that the Ethniques also had knowledge thereof , as many the worthy writings of Seneca , Cicero , and others doe testifie . The sixt priuiledge is , the confidence and hope of vertue , in which the iust liue , of which also the Apostle speaketh . Reioycing in hope , patient in tribulation . This is one of the principall treasures of Christian life : this is the possession and patrimony of the sonnes of God : this is the secure Hauen , and very remedy , of all the miseries of this life . For this cause the Prophet Dauid sayde thus . Remember ( ô Lord ) thy promises , in which thou gauest mee hope ; this comforted mee in my humility . The effects of this hope are many & excellent . For it strengtheneth a man in the way of vertue , by the hope of rewarde , or recompence ; For the more sure hee is of the pledge of this reward , the more willingly he runneth through what soeuer tribulations of this world , as with one voyce all the Fathers doe confesse . Euery worke ( saith Saint Ierosme ) is wont to become light , when as the recompence thereof is thought vpon , and the hope of the rewarde becommeth the solace of the labour . The obtayning thereof doth not in the end onely strengthen vs , but it helpeth also in the midst thereof , yea in all necessity and worldly misery . By this a man is succoured in all tribulation , defended in perills , by th●s he receaueth comfort in his calamities , help in his infirmities , sufficient in all his necessities . By this we obtaine the grace and mercy of our Lorde , which assisteth vs in euerie thing . Of this there are diuers testimonies in Scriptures , especially in the Psalmes . Hope is as it were a secure Hauen , to which the iust doe direct their course , when-so-euer anie tempest of this world dooth assaile them ; and like a strong shield wherein all our enemies darts are receaued without any wound . It is as it were a gadge , or prouant hidden , to ●hich in time of famine all the poore ma● repaire , and take bread . It is that Tabernacle and that shaddowe which our Lord promiseth by Esay , that it should be to his elect a shelter in the heate of the day , and a couert from the storme and raine , that is , from all aduersity and prosperity of this worlde . F●nally , it is a medicine and common remedy for all our euils . For it is most certaine , that what soeuer we iustly , faithfully , and prudently hope from God , we shall receaue the same , so that it be necessary for our saluation and pertaine therevnto . Therefore Cyprian caleth the mercy of GOD an inexhaunst fountaine of goodnes , and hope , or a vessell of confidence , wherein those benefites are contayned ; and hee sayth , that according to the quantity of the vessell , the proportion of the remedy shall bee likewise correspondent . For in regard of the fountaine , the water of mercy shall neuer faile . Euery place sayth our Lorde to the chyldren of Israell , which the step of your foote shall tread vpon , I will giue you . So all the mercy vpō which a man shall settle his foote , shall be his . The wicked also haue a certaine hope , yet not a liuing but a deade hope , for sinne taketh away the lyfe thereof , & therfore their hope worketh not in them , the effects which we haue aboue rehearsed . Of thys hope it is written ; The hope of the wicked is like the downe that is tossed vp , & like the light foame which is scattered by the storme , & like the ●moake which is dispersed by the winde . By which you may perceiue howe vaine the hope of the wicked is . And not onely is this hope vaine , but hurtfull , deceitfull , and dangerous also , as GOD warneth by the Prophet , Wo vnto you , you sonnes forsakers ; that is , you that haue forsaken your Father , ( saith our Lord ) that you might doe counsaile , but not of me , &c. hoping for helpe in the strength of Pharao , and hauing trust in the shadow of Egypt . And Pharaos strength shall be confusion vnto you , & that which followeth : And in the chapter which foloweth , Woe to you that descende into Egipt for help , hoping in your horses . &c. You see heere , that the hope of the wicked , is flesh , of the good , spirit ; the one of them to bee nought els then man , the other to be God : So that what difference there is between god & man , the same is there founde betweene hope and hope . What difference there is betweene both the hopes , the Prophet Ieremie aptly describeth , Chapter 17. Cursed ( saith hee ) is the man , that trusteth in man , &c : And after hee hath expounded this malediction , he opposeth the blessing of the righteous . Blessed ( saith he ) is the man that trusteth in our Lord &c. ¶ Of these sixe fore-sayde Priuiledges , and their contraries hath he entreated , lib 1 , part , 2 of the Guide of a sinner , Chapters 13 , 14 , 15 , 16 , 17 , 18. The Argument . The riches of vertue are not circumscribed within these priuiledges only , but they haue also other six annexed vnto them , no lesse valuable thē the former , as are . That it maketh the man in whom it abideth , possessor of the true liberty of th● Spirit , and free from all perturb●tions . That it filleth the hart with incredible peace . That God heareth the prayers of good men : That the diuine assistance , is alwayes neere them in all their tribulations . That all good things are bestowed on the godly , which are any wayes necessary in this life : That the death of the righteous , is pleasant , blessed , & peaceable : to which goods so many euils are opposed , which make the life of dissolute men , miser●ble and vnhappy . CHAP. 15. THe seauenth priuiledge of Vertue is , the true liberty of the minde , of which the Apostle speaketh : Where the Spirit of our Lord is , there is liberty . Thys liberty our Lorde promised the Iewes , when he sayd ; If you shall continue in my sayings , you shall truly be my disciples , and you shall knowe the truth , and the truth shall deliuer you , that is , shall giue you true liberty . They answered h●m ; We are the seed of Abraham , and we haue not as yet serued any man , how sayst thou then , yee shall be free ? Iesus answered & said vnto them ; Verily , verily , I say vnto you ; Euery one that doth sin , is the slaue of sin , now the seruant remaineth not in the house for euer , but the sonne remaineth for euer . If therfore the Son hath deliuered you , you shal be truly free . In which words there is a double liberty insinuated , a false , and a true . The false is theyrs who haue theyr body free , but their soule captiue , & subiect to the tyrannie of their own passions and sinnes , such as was that of Alexander the great , who beeing King of the whole worlde , was a slaue to his owne appetites and vices . The true , is of those which haue theyr mindes voyde of all tho●e tyrants , although they haue theyr bodie sometimes free , somtimes thrale and captiue . Such as was that of the Apostle Saint Paule ; who although he were captiue , and held in bonds , yet in spirit he flew thorow the heauens , and by the doctrine of his Epistles , se● at liberty the whole world . This true liberty is of those that follow vertue ; but the false is of those that lye drowned in vice and sin . ¶ Of this liberty of the good , & thraldome of the wicked , there is a most excellent and copious treatise , in the first booke of the Guide of a sinner , part 2. chap. 19. to which place we refer the Reader . The eyght priuiledge , is the peace of the interior man , which the studious in ver●ue doe enioy . Now it ●s to be noted , that there ar● three sorts of peace . The one with our neighbour , of which Dauid speaketh , when he sayth ; I was peaceable with those that hated peace , when I spake vnto them , they im●ugned mee without a cause . Another peace is with GOD , of which the Apostle sayth ; Being iustified therefore by fayth , let vs haue peace with GOD. The thyrd is , that which a man hath with himselfe . Nowe , that I say thus , let no man admire , for it appeareth , that in one and the same man , there are founde● two men , and they contrary the one against the other ; as are the interior and exterior ; or the spirit and flesh ; the appetite and reason . VVhich contrarietie , not onely combatteth the minde with cruell assaults , but troubleth the whole man also with his passions , ardent desires and raging hunger . The godly therefore hauing grace the gouernour of a●● their sences & appetites , and all their wil resigned into the hands of god , are not by any encounter so perturbed , as that they loose theyr interior peace . This peace is promised by our Lord , to the louers of vertue , by the kingly prophet , when he sayth ; Great is the peace of those that loue thy lawe , and no blame or scandale may befall thē . And in Esay , would to God thou hadst kept my commaundements , thy peace had been like a riuer , & theyr iustice , like the waues of the sea . But what peace this is , may rather be vnderstood by the practize then speculation ; For the iust man knoweth , howe much his hart differeth now when he serueth God , from that which he bare about him , when he was cōuersant in the world : For then , in all perrill of tribulation hee was suddainlie afrayde , he trembled , in hart and bodie he feared : But after hee left the world , and translated his hart to the loue of celestiall things , and planted all his hope in God , he ouer-passeth all things what soeuer chance , with a quiet hart subiected to Gods will. All the perturbations of his minde , as if dead , are at rest , neyther is hee prouoked by any affections : The inferior part of the minde , is obedient , the superior gouerneth , & that in great peace & exelent order . But the wicked and sinners , are alwayes in warre , contention , and perturbation : for while on the one side they are depriued of grace , which is as it were a bytte restrayning theyr passions and mortifying them ; & on the other side , so vnbrideled and disordered by their appetites , and dissolute affections , as they scarce know what it is to resi●t any vice . They liue in infinite de●ires of diuers thinges : Some of honours , some of dignities , som of riches , some of marriage ; & other likewise are mooued with other pleasures & concupisences . For the appetite is as it were a fire , which neuer cryes enough , or as a deuouring beast , that is neuer satisfied , & as it were a horseleach , which hath two young ones , saying ; Bring , bring . This blood-sucker , is the vnsatiable appetite of our hart , whose two daughters are Necessitie and Cupiditie , whereof the one is as it ●ere a tru thirst , the other as it were a false ; neither dooth the one afflict lesse the the other , although the one bee true necessity , the other false Hence it is , that neither rich nor pore , ( if they bee wicked ) haue any true peace or quiet , for these mens harts are solicited by desire , the other , with continuall necessity , saying ; Bring , bring . What peace therefore can a man haue , being sollicited by these two , and importuned for in●inite th●nges , which are not in his power ? What quiet can the mother haue , which hath rounde about her many hungry children , crying thorowe neede , and asking breade , and ●hee not hauing where-with to satisfie them ? The ninth priuiledge of vertue is , because God heareth the prayers of the iust , & this is a most famous cōfort vnto them and helpe also , in all necessity and misery of this world , which is so great , that amongst all liuing creatures , there is none more miserable thē man is , who is exposed to a thousand infirmities , chaunces , necessities and dolors ▪ as well of the mind as of the body . That which is past , hee greeueth at ; that which is present , afflicteth him ; that which is to come , terrifieth him ; and that he may sustaine himselfe with a litle morsel of bread , he must often labor all his life time . This one thing did so much afflict those wise men in time past with so much tediousnes , that among them there is one to be founde , that was not afrayd to say , that hee doubted whether Nature were our mother , or rather our step-dame , which hath subiected vs to so many miseries . Which beeing so , what remedy ( I pray you ) hath hee left , who punished man-kind so greeuously ? Tel me , what remedy hath a man , weak and lame , that sayling by sea , with one misfortune looseth al his riches ? I know what thou wilt say ; if thou sayst hee hath not where-vpon to liue , neither that by reason of infirmitie he can labour for his liuing , it must needes be that hee must beg : neyther hath a man other remedie left him , then like a poore begger to cry at the gate of our Lord. But thou wilt perchance aske me , whether this remedy be vniuersal , for euery necessity of our life ? To thys ( since it wholy dependeth on gods wil ) I can aunswere nought els , but that God chose vnto himselfe , to this end , witnesses & secretaries , such as are the Apostles and Prophets , amongst whom one sayth ; There is not another so great a Nation , that haue theyr gods so fauourable to them , as our Lorde God is assistant to all our obsecrations . When therfore we do pray , although we see no man that answereth vs , yet speak we not vnto the walls , but god himselfe is present with vs , who heareth and helpeth vs when we pray , hauing cōpassion of our necessities , and preparing the remedy . What therefore more greater comfort may it be to him that praieth , then to haue assurance of so certain a presence . And if this be sufficient to comfort thē that pray , how much shall those thinges confirme them , which Christ himselfe speaketh , saying ; Aske & you shall haue , seeke & you shall finde , knocke and it shall be opened vnto you . What more precious & certain figne may we haue thē that is ? who will call these words into question ? who will not be refreshed with thys sollace in all his prayers ? whom wil not so royall letters-patents satisfie ? Contrariwise , of the prayers of the wicked it is said . When you shal lift vp your hands , I wil turne mine eyes from you , and when you shall multiply your prayers , I will not heare you . And in the booke of Iob , For what hope hath the hypocrite , if he greedily take other mens goods , if God deliuer not his soule ? Shal god heare his cry , when trouble shal fall vpon him ? A thousand & more of such like authorities , might be collected from the sacred Scriptures , by which may bee gathered , that the godly are handled and heard like chyldren , but the vngodly reuerted like enemies . The tenth priuiledge of vertue is , that God helpeth the righteous in whatsoeuer theyr tribulations : For to the louers of vertue , there is a strength and fortitude giuen , that with ioy they may sustaine theyr tribulations , which shall neuer fayle them in this life . For we know , that there is not a sea so stormie in thys world , neyther an Euripus so instable as our life is . For in it there is not founde any felicity so secure , which is not subiect to a thousand kinde of casualties , lying in wayt● to indanger vs euery moment . And it is a thing woorthy of consideration to see , with howe great difference the good and euill sort , doe passe ouer thys mutable Worlde . For the vertuous doe assuredly knowe , that they haue GOD for theyr Father , and that it is hee that enioyneth them to taste thys cuppe , like a certaine medicine prescribed by a most expert and cunning Phisition . And that tribulation is as it were a refining or polishing , which the more sharper it is , so much the more pure and brighter dooth it make the soule , and clen●eth away all corruption : and therefore they cast downe theyr heades , and are humbled like young children in the time of tribulation . But if at any time the labour increase , the help of the diuine grace , is presently at hand , that neuer forsaketh the iust in time of tribulation . For GOD himselfe ( as his holy worde witnesseth ) is neuer more neere the faythfull , then in the time of theyr tribulation , although it seemeth quite contrary . Reade and ouer-reade the sacred Scriptures , and thou shalt finde that there is scarcely any thing that is so often repeated & promised in them , as that which we heare speak of . Is it not writt●n of GOD , that he is our helper in necessities , and tribulations ? Is it not hee that inuiteth vs , that in time of tribulation wee should call vppon him ? Call vppon mee ( sayth hee ) in the time of tribulation , and I will deliuer thee , and thou shalt honour me . Dooth not the prophet ( hauing experience heereof , ) testifie the same ? When I did inuocate ( sayth hee ) the Lorde of my iustice hearde mee , in tribulation thou hast comforted mee . Hence it is that wee reade , that the Saints beeing verie often circumuented with many perills , and temptations , remained immoouable , and vnconstant in mind , and of a pleasant & merry looke & gesture : for they knewe they had present with them , that faythfull custodie which neuer had forsaken them : which is euen then most of all present , when dangers are grown to theyr vttermost . Of thys those three holy young men had a feeling , when king Nabuchodonozer commaunded them to bee cast into the burning fornace in Babylon . To thys is annexed , the help & fauour of all vertues , which at that tyme concurre , toward the strengthening of the afflicted mind . For euen as when the hart is vexed , all the blood from euery part in the body , hath recourse there-vnto , to succour it least it fayle ; So when the soule is ouer-pressed with griefe and anguish , all the vertues do presently concurre , and help , her now thys way , straight another way : Fayth is at hand , bringing with her a cleere knowledge of the good & euill that followeth after thys lyfe : Hope likewise commeth , which maketh a man patient in tribulation , in expectation of reward . Charitie draweth nie , with the loue whereof a man beeing inflamed , he desireth to suffer all kindes of affliction . Obedience , and the conformitie of our will with Gods wil , approche , from whose handes a man receaueth with gladnes , and without grudging , whatsoeuer is giuen . These , and other such like , are the cause that the godly in theyr tribulations , are patient , and magnanimious : Yea , that willingly they seeke out affliction ; saying with S. Bernard , Giue mee ( ô Lord ) tribulation , that thou mayst bee alwayes with mee . Contrariwise , the wicked in that they haue neither charity , nor fortitude , nor hope , because tribulations finde them vnarmed and vnprepared , and for that they want the light ▪ by meanes whereof they may see that which the godly beholde by a liuely faith : neyther by experience haue proued that wonderfull goodnes , and fatherly prouidence of God where-with hee respecteth his seruants , when tribulations are at hand : They are cruell to themselues and inhumane , they neglect the glory of our Lorde , blaspheme his name , scandale his prouidence , detrac● from his iustice , curse his mercy , and open theyr sacrilidgious mouthes agaynst heauen , and his Maiestie , Hence it falleth out , that calamities at last doe raigne into their houses , & their miseries are doubled , which God inflicteth vpon them for their so many blasphemies . For this reward doth hee deserue that spetteth in Gods face , and will kick against the prick . The eleuenth priuiledge is , that God doth also impart to those that followe vertue , temporall and necessarie benefits for the sustentation of their life , which is approoued by that of Salomon . The length of dayes is in his right hand , that is , his ●ertue ; and in his left hand , ritches and glory . So that vertue hath two kindes of good to inuite a man ▪ on the right hand , eternall ; on the left , temporall . Doe not thinke that God leaueth his seruaunts so , as they die for hunger ; neyther that hee is so improuident , and negligent , that whereas hee giueth foode in due season to Ants and Wormes , he will leaue men , that day and night serue in his house , consumed with hunger , and made leane vvith want . By this rewarde the Psalmist dooth inu●te vs to vertue , saying : Feare our Lorde , all yee his Saints , because there is no necessitie that can happen to those that feare him : The ritch haue wanted and haue beene hungry , but they that seeke after our Lorde , shall want no good thing . If thou seekest more testimonies , reade the sixth of Mathew , and the eight and twentieth of Deuteronony . But if perhaps any one shall say that those promises in Deuteronomy , are rather made to the Iewes then the Christians , ( for to these are greater thē temporall promises made , namely the goods of grace & glory , ) let him know , that euen as God in that carnall lawe , denied not the Iewes that were iust , spirituall thinges ; so neither in the spirituall law , wil he with-hold temporall blessings from those that are good Christians . For this is the law of the couenant and promise which God made twixt man and himselfe , that man shoulde obserue his commaundements , and GOD likewise should procure for him , those things that were necessary , & take care of him : neither will God euer violate this couenaunt . For if man bee a faithfull seruaunt vnto God , GOD also will be a faithfull Lord and patron vnto man. This is that one thing that God said was necessarie ; namely , to knowe , to loue , and to serue God : for this one thing being obserued , the rest are in safety . Pietie ( saith S. Paule ) is profitable to all thinges , hauing the promises of life present and to come . See ( I pray you ) howe manifestly Paule heere promiseth to Piety , not onely the goods of eternall life , but temporall also . But if any man will knowe howe great the aduersity and pouerty of the vngodly is , let him reade the 28 ▪ chapter of Deutronomy , and he shal there finde those things which shall both breed admiration in him , and strike feare into his hart : Neyther are these comminations vaine , or inuented to terrifie men : but are rather true prophecies , whose trueth very often the after euent hath approued . The siege of Samaria vnder King Achab , the destruction of the Citty of Ierusalem vnder Titus , doe both testifie , that nothing in that chapter of Deutronomy is spoken in vaine . Neyther let any man thinke that these thinges are onely spoken to the Iewes : for they pertayne vnto all men that haue the knowledge of Gods law , and those likewise that transgresse the same , as GOD testifieth by the Prophe● . Haue I not ( saith he ) caused the people of Israel to ascend from the Land of Egipt , & the Palestines from Capadocia , the Sirians frō Cirene ? Behold , the eyes of our Lord are vppon the Kingdome , which is full of wickednes , and I will grinde them from the face of the earth . The diuers slaughters and ruines of Kingdomes & Empires inferred in times past in the Christian world , by the Hunes , Gothes , and Vandales , testifie no lesse . The twelfth and last priuiledge of vertue , is , the pleasing and glorious death of the Saints . For what is more glorious , then the death of the iust ? Precious ( sayth the Psalmist ) is the death of the Saints , in the sight of our Lord. And Ecclesiasticus : In extreamity all thinges shal be well to those that feare God , and in the day of his death hee shall be blessed . VVhat greater hope and confidence may bee wished for , then that of blessed Saint Martine ? Who vppon the instant of death , espying the enemie of mankinde : Cruell beast ( sayeth hee ) why standest thou nigh mee : Cruell as thou art , thou shalt finde nothing in me , for the bosome of Abraham shall receaue me in peace . So the iust feare not death , nay , rather they reioyce in theyr departure , prayse God , and in as much as in them lyeth , giue h●m thanks for their end : for by the benefit of death they are deliuered from all theyr labours ; and begin to tast the first fruites of theyr felicitie . Of these ( sayeth Saint Augustine : ) Hee that desireth to be dissolued , and to be with Christ , dyeth not patiently , but lyueth patiently , and dyeth delightfully . The iust man therefore hath no cause to lament , or feare death , nay rather , it is to be sayd of him , that lik● the Swanne , hee dyeth singing , gyuing glory to GOD that callet● him . But the death of sinners is most wretched ( sayth the Prophet ) for it is euill in the loosing of the worlde , woorse in the seperation from the flesh , and woorst of all , in the double contrition of the woorme and fire ( layeth Saint Bernard . ) This is the last and not the least euill , as vvell of the boddie as of the soule . For it is harde to leaue the worlde , harder to forsake the body , hardest to be tormented in hell fire . These , and other such like infinite euills doe torment sinners in the houre of their death , which make theyr end , troublesome , disquiet , ●euere , and cruell . ¶ Of all these thinges the Author entreateth very largely , lib. 1 , Guide of a sinner , chap. 19 , 20 , 21 , 22 , 23 , truly most worthy the reading and obseruation . ¶ The conclusion of all those thinges which hetherto haue beene spoken of the priuiledges of vertues . CHAP. 16. THou hast heard therfore my brother , which , and of what kind those twelue priuiledges be , which are graunted to vertue in this life ; which are as it were twelue excellent and woorthy fruites of that tree , which S. Iohn saw in the Apocalips : which was so planted by a flood , bearing twelue fruites , euery moneth yeelding his seuerall fruite . For what other thing may this tree be , next the sonne of God , then vertue it selfe , which yeeldeth the fruite of holines and life ? And what other fruites thereof are there then those which wee haue reckoned vp in all this part ? For what fruite is more pleasant to the sight , then the fatherly prouidence whereby GOD preserueth his , the deuine grace , the light of wisedome , the consolation of the holy Spirit , the ioy of a good conscience , a good euent of hope , the true liberty of the soule , the interiour peace of the hart , to be heard in our prayers , to be helpt in tribulations , to be prouided for in our necessities : Finally , to be assisted , and to receaue ghostly consolation in death ? Euery one of these priuiledges is truly so great in it selfe , that if it were plainely knowne , it should suffice man to loue and embrace vertue , and amende his life : and it should also bring to passe that a man should truly vnderstand , how wel it is said by our Sauior ; Whosoeuer forsaketh the worlde for Gods sake , shall receaue a hundreth fold in this lyfe , and possesse lyfe eternall . Beholde therefore ( my brother ) what a benefit it is that heeretofore I haue declared vnto thee , see whervnto I inuite thee , Consider if any man will say thou art deceaued , if for the loue thereof , thou shalt leaue the worlde , and all that is therein . One onely inconuenient hath this good ( if it may be termed an inconuenient ) by reason it is vnsauorie to the reprobate ; namely , because it is vnknowne vnto him . For this cause ( sayth our Sauiour ) the Kingdome of heauen is like vnto a treasure that is hidden : For this good is a very treasure in deede but hidden ; not to those that possesse it , but to others . The Prophet very well acknowledged the price of this treasure , who said : My secret to my selfe , my secret to my selfe : Little cared he whether other men knew his treasure or no. For this good is not as other goods are , which are not goods , vnlesse they be knowne by others : for which cause they are not goods of themselues , but only in the opinion of the world , & therfore it is necessary that they be known of him , that by that meanes they may be called goods . But this good maketh his possessour good & blessed , and no lesse warmeth his hart , when 〈◊〉 only knoweth it himselfe , then if all the world knew it . But my tong is not the key of this secret deske , much lesse of all those things which hetherto haue been spoken , for what so euer may be spoken by humane tongue , is much lesse & abiect then the truth of the thing it selfe . The key is the diuine light , and the experience , & vse of vertues . This will I that thou ask at Gods hands , & thou shalt find this treasure , yea God him selfe , in whō thou shalt find al things ; & thou shalt see with how great reason the Prophet said ; Blessed is the people whose God is our Lord , For what can he want that is in possession of this good ? It is written in the book of the kings , that Helcanah the father of Samuel , said vnto his wife that bewailed her selfe because shee was barren & had no children ; Anna why weepest thou ? and why doost thou not eate ? and wherfore is thy hart troubled ? am not I better vnto thee then ten sonnes ? well then , if a good husband which is to day , & tomorrow is not , is better to his wife then ten sonnes , what thinkest thou of God , what shall hee be to tha● soule that possesseth him ? what do● you meane ? whether looke you ▪ whatintend you ? why leaue you the fountaine of Paradise , and drinke you of the troubled cesternes of thi● worlde ? why followe you not the good counsaile which the Prophe● giueth , saying : Tast , and see howe sweet our Lord is ? why doe we not often passe this Ford ? why doe we● not once tast this banquet ? Trust the wordes of our Lord and begin , and hee afterward will deliuer you out of all doubt . In times past that Serpent into which Moses rod , was transformed , seemed a farre off terrible and fearefull , but being neer● and handled by the hand , it returned into his former state . Not without reason , sayth Salomon . It 〈◊〉 naught , it is naught , saith euery bui●er , but when he is gone he glorieth ▪ The like happeneth daily to thos● men that are conuersant in this affaire . For not knowing in the beginning the value of this merchandize ( because they are not spirituall , no● haue any feeling of that which lyeth there-vnder , ) out being carn●ll , they thinke it to be deere and of no value : But when they begin to tast how sweet our Lord is , they presently glory of their reward , because there is no price worthy of so great a benefit . Consider how that Merchaunt in the Gospell ioyfully sould all that which he had , that he might buy the field in which he had found the treasure : wherefore therfore doth not a Christian contende hearing this name , to know what it is ? Truly it is a thing to be wondred at : If some toy-boaster should assure thee , that in thy house , and in such a place , a treasure were hidden , thou wouldest not cease to digge , and seeke , and prooue , if that were true which hee saide . But wh●reas God himselfe aff●rmeth ▪ that there li●th an incomperable treasure hidden in thy mind , wilt thou neuer be perswaded to seeke it out ? O how quickly shouldst thou find this trea●u●e , if thou didst onely know how neere our Lorde is to all those that ●ruly call vpon him ? Howe manie men were there in this world , who weying their sinnes , and perseuering in prayer , haue obtayned the remi●sion of their sinnes in lesse then on● weekes space , haue opened th● earth , and ( to speake more aptl●● haue found a new heauen , and a new earth , and began to feele in them●selues the Kingdome of God ? How great is that which our Lord doth ▪ who sayth : At what time so euer a sinner shall repent him of his sinnes I will no more remember them ▪ How great is this that this most lo●uing Father dooth , who vppon th● short and scarce ended prayer or th● prodigall Sonne , could not containe himselfe any longer , but tha● hee embraced him , and receaue● him with great ioy into his house ▪ Returne therefore ( my brother ) to this gracious and bountifull Fathe● lift vppe thy heart in time conuenient , ●nd faile not incessantly to 〈◊〉 At the gates of his mercy , and ass●●redly beleeue ▪ that if thou perseuer with humility , hee will at 〈◊〉 aunswere thee ; and shewe thee the secret treasure of his loue , which when thou h●st ap●rooued , thou shalt say with the spouse in the Can●●cles . If a man shall giue all the substance of his house for loue , hee s●all esteeme it as nothing . The Argument . It greatly deceaueth a Christian man to perseuer in his sinnes , and to excuse himselfe , and say , that hee will in short space amend his life ; for it blindeth his soule , and buri●th it deepely in euill custome , so that he accustometh himselfe more and more in sinne , and causeth vice to take so deepe roote in man , that but very hardly it may afterwards be rooted out . CHAP. 17. NOtwithstanding , all these which defende the cause of vertue suff●cientlie enough , the peruerser sort haue as yet certayne Arguments , whereby they labour to defend their slothfulnes . Hee seeketh occasion that will forsake his friend : But hee that doeth this , is at all times woo●thy of reprehension . For there are some , who will aunsvvere in one onelie vvorde , saying : That heereafter they will amend their liues , but that now they cannot , that they exspect some othe● time , some other oportunity to performe the same ; thinking now tha● it is hard , and that some few yeere● heereafter , it will bee more easie ▪ This errour truly is very great , and greater then which , may not any one be founde out ; For if a man wil● perseuer in his euill life , and heape sinne vpon sinne ▪ how can he afterward more easily leaue them , whe● he shall be accustomed in his sinne and the habites of his minde are more depraued ? For in that future time which hee proposeth to himselfe ( if hee proceedeth in his wickednes ) that euill custome will be more confirmed , and nature more weakned . The deuills power sh●● be greater in thee : and thou shal be farther seperated from God , and therefore grow more blinder , mo●● addicted to sinne , and as it were buried in the same . If therefore the difficulties of this cause be such , who is hee of so corrupt judgement amongst vs , that beleeueth his conuersion , wil hereafter be more easie , ●he causes of the difficulties euery ●●ves encreasing ? For whereas dai●● sinnes are heaped on sinnes , it is ●ot to bee doubted , but that the ●nots wher-with the soule is bound , 〈◊〉 multiplied , & the chaines where●y it is tyed made stronger . The ●●derstanding in time to come shall be more obscured through the vse of sinne , the will shall be weakened to good works , the appetite shall be more prone to all euill , and the will ●hall be so weakned , as that the ap●etite may not be subdued thereby . Which since it is so , how can it be that thou shouldst beleeue that in ●uture time the affaire of thy con●ersion will be more easie to thee ? And if thou say that thou canst not ●uer-ferry the Foord in the mor●ing , when as the water is yet at the ●est ebb , in the euening when as the ●hannell is full , and the flood like a Sea ouer-floweth , how canst thou get ouer it . If it seeme hard vnto ●hee to roote out this new plant of ●hy offences , what wilt thou doe when it hath taken deepe roote and ●leaueth more strongly to the earth ●hen euer it did before ? Put the case that thou art nowe to fight with a hundreth sinnes , and heereafter thou art to battell with a thousand , nowe with the depraued custome of one or two yeeres , then perchaunce with the imperfections of tenne yeeres ▪ Who therfore told ●hee that in tim● to come thou mayst more ea●ily beare thy burthen which at this present thou canst not sustaine ? whe● as neuerthelesse , both thy sinnes ar● daily multiplied , & thy euil custome● encrease ? Doost thou not mark● that these are the cauilations of euil● debters ? who because they woul● not repay the money they had borowed , defer the payment from da● to day . But what amongst diuers othe● thinges shall I say of peruerse cu●stome , and the violence of his tiran●nie , which detayneth a man conf●●●med in his wickednes ? It is an ord●●narie thing , that he that driueth in 〈◊〉 naile , first before he striketh it wit● his hammer , he firmely fixeth it , an● the second time more firmely , an● the third most strongly : So in 〈◊〉 our euill workes that wee doe , as 〈◊〉 were with a great mallet wee mo●● deeply infixe sinne in our soules , and ●●ere cleaueth it so vnmooueablie , that nothing may be founde that may drawe out or expell the same . Hence it is that wee often see their ●ge to growe childish , who haue consumed all theyr whole lyfe in wickednes and offence , & to ouer●●ow with the dissolutions of their fore-passed age , althogh those yeeres repugne , and nature it ●elfe abhorres the same . And when as now nature her selfe is already wearied & decayed ▪ yet doth that custome , which is as yet in force , wander round about , ●eeking for impossible pleasures : so much may the impatient tiranny of euill custome . Hence it is said in the book of Iob : His bones shal be fil●ed with the surfets of his youth , and with him shall sleepe in the dust : So that these vices haue no terme , nor any ende , besides that which is common to all other things namely death , the last limit of euery thing . Hence is that of Aristotle : As in ●he stroake of an Aspis there is no ●emedy , except the parts that are poysoned be cut off , so certayne sinns may only be healed by death . By death therefore these vices are ended , although ( if we will confesse ▪ the t●uth ) wee cannot truly say that they are ended by death ; for they endure alwayes , for which cause Iob also saith : And with him shall they sleepe in the dust . The reason heereof is , because that by the continuance of the olde custome , ( which now is conuerted into another nature , ) ●he appetite of vices is nowe already rooted in the verie bones and marrow of the soule , in no other sort then a consumption , which is fixed in the bowels of a man , excluding all cure , and admitting no medicine . The same doth our Sauiour shew in the resussitation of Laz●rus being foure dayes dead ▪ in which he vnto whom all thinges were easie , shewed a certaine diff●culty ; for he was troubled in spirit ▪ and declared that they had neede o● much calling vppon , who are hardned in the custome of sinning , to the ende they shoulde awake . Other dead men hee reuiued with less●● words and signes , that our Lorde might signifie , how great a mirac●e it is , for God to raise againe from death a man buried foure dayes a●d stinking , that is , to conuert a sinner buried in the custome of his sinne . But the first of these foure dayes , as witnesseth Saint Augustine , is , the delight of tickling in the hart ; the second , consent ; the third , the deed ; and he that attaineth this fourth day as Lazarus did , is not raised againe , but by our Sauiours loude voyce and lamentable teares . All these things euidently declare the great diff●culty , which the deferring of repentance and conuersion bringeth with it : and that by how much longer the repentance is deferred , by so much it is made more difficult . Consequently also , by these it may be gathered , how apparant their errour is ▪ who say that the time will heereafter be more easie for their amendment . The Argument . Penitence is not to be deferred , till the end of our liues : for then is fauour hardly obtayned at Gods hands , and death is most dangerous ; For he that hath liued euilly , dyeth worse , since according to the workes , the rewards are also a●nswerable . CHAP. 18. OThers are so blind and bewitched , that they are no● content with the misdeeds of the time past ; but they perseuer in the same to the end of their lyues , and reserue their repentance till the houre of theyr deathes . O time to be feared ? o terme perrilous : And doost thou persvvade thy selfe for so small a price , to purchase the Kingdome of heauen , and that thou canst so easily attaine the seate of the Angells ? Seest thou not that whatsoeuer is done in that houre , is more of necessitie , then of will ? is done rather by compulsion , then liberty , and proceedeth rather from feare , then loue ; and although of loue , yet not of the loue of GOD , but of selfe-loue , whose property is to feare detriment , and to flie incommodity ? Seest thou not that it is contrarie to the lawe of iustice , that hee that hath enthralled him selfe all the course of his life , to the seruice of the deuill , in the end should come vnto GOD , and require rewarde at his handes . Remembrest thou not those fiue foolish Virgines , of whom Christ speaketh in the Gospell , which then began to prepare theyr account , when it was to be iustified ? What other euent is to be exspected by thee , if after thou art admonished by this example , thou perseuer in this thy negligence and carelesnes ? God trulie can when hee will inspire true repentance into thee , but howe often dooth hee it in that houre ? and howe fewe are they that at that time truly repent ? Search Saint Augustine , Saint Ambrose , Saint Ierosme , and all the Doctors of the Church , & you shall see how doubtfully and dangerously they speake of this matter . Thou ●halt also vnderstande howe great thy madnes is , that without care presumest to saile so perilous a Sea , of which so exspert Nauigators haue spoken so doubtfully , and with so much feare . It is an Art to die well , which ought to bee learned in the whole lyfe : For in the houre of death , such and so great they be , that make vs die ; that there scarce remayneth any time to teach vs to die well . It is a generall rule , that such as the life of a man is , such also is his death : Therefore whose life is euill , his death also shall be euill , except God alter the same by some speciall priuiledge . This is not mine but the Apostles opinion , who saith , that the end of the wicked shall be aunswerable to theyr actions : for in common speech , neither is there a good ende to be exspected of eu●ll workes , neyther an euill of good . Turne ouer all the Scr●pture , search the diuine pages , and thou shalt find nothing repeated so often , as that as a man hath sowed , so shal he reape : that the wicked in the end of their lyues shall gather their fruites : that God shall giue to euery one accor●●ng to his workes : that the end of 〈◊〉 one shall be conformable to ●he life , which hee liued : and that ●he iustice of the iust shall be vppon ●●s head ▪ and the curse vppon the ●●ad of the reprobate ; and a thou●●nd such like sentences are euerie where found in the Scriptures . If all the whole Scripture might be pou●ed foorth , that , that which issueth there-from might be seene truly ●othing would appeare so often repeated , then this sentence : If all thy works are wicked , what other prognostique can we giue from this Astrolobe ? If such be the ende , wh●t were the midst , and what the life it selfe ? What other thing is there to bee exspected , that thou shouldst gather in another lyfe , but corruption , that in this lyfe hast ●owed naught else but corruption ? For neyther ( sayth our Sauiour ) doe we gather Figgs of thornes , nor Grapes from bryars . And if the house of a sinner be cast downe to death , and his foote-steppes to hell ( as sayth Salomon ) what can let but that the end be such , that the tree or wall fall on that side towardes which i● bended , and threatned ruine ? Fo● he whose life , whose workes , whos● thoughts are wholy enclined to hell ▪ which hee deserueth ; whether a● last shal he goe ? where is his place ? where is his Mantion , but in hell , whether all that is his doe haste● ▪ Whether at length shall hee goe to enhabite , that heere walketh in interiour darknes , but to the exteriour obscurity ? Why dost thou vainely perswade thy selfe , that hee in the end of his pilgrimage shall come to heauen , that readily walketh , and hath alwayes vvandered tovvardes hell ? ¶ This matter is largely handled lib. 1. of the Guide of a sinner , chap. 26. whence these things are taken . The Argument . No man ought to abuse Gods mercie , nor vnder the hope thereof , perseuer in sinne , for if the same mercie doe so patiently suffer so many Insidells in this worlde , and euill Christians in the Church , it will also suffer those that sinne ●o bee damned . CHAP. 19. AND if thou say that the mercy of God is great , and that it comforteth thee so much , that perseuering in thy peruerse and wicked lyfe , thou trustest , that thou shalt be ●aued ; I pray thee what sin may be more haynous ? Thou sayst that the mercie of God is immeasurable , for he would lyke an offender , be crucified for sinners ; I confesse it ve●●ly to be great , for it suffereth thee to breake out into this cursed blasphemie ; such as is this , that thou wilt that his bounty should fauour thy iniquity , thou shouldst take his crosse , which hee apprehended , as a meane that the kingdome of sinne might be destroyed , thou takest it as a meane , whereby sinne may be protected and defended : and where thou owest him a thousand e liues , if thou hadst so many , because hee sacrificed vp his life for thee : there catchest thou an occasion also to deny him that life which thou hast , nay rather , that which thou receauedst from him . Our Sauiour more greeueth at this , then the death it selfe which he suffered for thee : for hee that lamenteth not in his death , complaineth greeuously of thy sins by the Prophet , saying : Vpon my backe haue sinners built , they haue prolonged their iniquity . Tell me ( I pray thee ) who taught thee so to argue , that by reason that God is good , thou shouldst conclude that it is lawfull for thee to follow sinne and iniquity ▪ The holy ghost seemeth to con●lude after another maner ; nam●ly ▪ that by re●●on that God is good , hee gather●●h him to be worthy to b● honoured oba●ed , and lou●d aboue ●ll ●hing● . And because God is good , it is reason also that man should be goode , and hope in him : who when hee is a most grieuous sinner , is ready to receiue him into grace , if with all his hart he conuert himselfe vnto him . Because God is good , and so good , truly it is a double sinne to offende so great a goodnes . Therefore by how much the more thou amplifiest the goodnes of God , by so much the more doost thou make hainous thy sinne which thou committest against him . Nowe is it requisite , that so greeuous a sinne should bee punished : for such is the nature and office of the diuine iustice ( which as thou thinkest is not opposite , but a sister and reuenger of the Diuine bounty ) that it cannot leaue so enormous an iniury vnpunished . P●rseuering therfore in thy sinne , thinke not that thou hast any interest in the mercy of God but rather that his iustice attendeth thee , & innumerable others . Heare I pray you what the diuine mercy winketh at , and suffereth . Thou canst not deny me , that of a hundred parts of thys worlde , there is but one of them christian , and of ninety nine others , there is not one of them to bee saued . For it is without all question , that euen as without the Arke of Noe in the time of the D●luge , no man was saued , neyther out of the house of Rahab in the Citty of Iericho ; so no man can be saued that is founde out of the house of God , which is his church . But beholde that part which is made famous by the name of the christians , and see in what estate the Christian affaires doe stande in thys most corrupt world , and thou wilt confesse , that in this misticall body , that from the sole of the foote , vnto the crowne of the head , there is scarcly any member to be found , that is sound . Choose any one that best liketh thee , of those famous citties , in which the steps of pure & sincere religion and doctrine are yet extant ; Run afterward thorow all the lesser citties , villages , and castles , in which there is scarce any memor● of religion left , and thou shalt finde the people , of whom that of Ieremy may truly bee affirmed : Walke about the wayes of Ierusalem , and behold and consider , and seeke thorowe the streetes thereof , whether you finde a man dooing iudgment , and seeking fayth , that is , a truly iust man , and I will bee mercifull vnto him . Walke likewise not onely the Tauerns and publique places , for they for the most part , are dedicated to lyes , trifles , and deceits , looke into the houses of thy neighbours , ( as Ieremie did ) & thou shalt know that there is no man that speaketh good , neyther shalt thou heare ought else but murmures , lyes , cursings , othes , & blasphemies . There is no man that repenteth himselfe of his sinne , saying : What haue I done ? To conclude , thou shalt in effect finde , that the harts and tongues of men , are imployed in no other thinges , then earthly and priuate commodities , neyther shalt thou heare GOD any otherwise named , but in othes and blasphemies , in which they abuse gods name ; which memory of his name , God cōplayneth of by the same prophet , saying , They remember me , but not as they ought , swering vntruly by my name . So that by the exterior signes , it is scarely knowne , whether this people be Christian , or gentile : except it be after the maner that we know bells ▪ which are seene a farre of , but are knowne by their sounde : So mayst thou knowe them by theyr othes and blasphemies , which are meerely heard ; the rest can neyther be knowne nor iudged . But ( I pray you ) howe may such be numbred amongst the rancke of those of whō Esay speaketh ; Whosoeuer shall see them , shall knowe them , because these are the seede which God blessed . And if the lyfe of Christians ought to bee such , that they that behold them a far , shoulde iudge them to be the sonns of God , in what place ought they to be reckoned , who rather seeme to bee scoffers , deprauers , deceauers , and contemners of God , then true christians ? All these things are more amply discoursed by mee , that thou mayst vnderstand that if ( notwithstanding the mercy of God which thou pretende●t ) GOD permitteth so many infidells ▪ and so many euill Christians to be in his Church , and so many of the infidels and euill Christians to perrish , that hee permitteth not thee also to perrish with them , whose lyfe thou doost imitate . Dyd the heauens perhaps reioyce vppon thy byrth , or doe the iudgements of God , and the lawes of the gospel then cease , that the worlde may be one to thee , and other to another man ? If therefore notwithstanding mercy , hell ●e so dilated , & so many thousand soules are daily swallowed vp by the same , shal thy soule onely be excluded therfrom , if thou perseuer in thy sinnes ? What if wee referre hether also those terrible examples of diuine iustice , which are found in Scripture : namely , the fall of Angels , the ruine of Adam , and those thinges which succeeded the same to wit , payne and misery ? If we induce the whole earth drowned by the deluge , those fiue Citties consumed by fire and brimstone , Dathan & Abiron , swallowed vp by the earth aliue ? If Nadab and Abihu , and out of the new Testament , wee adde the suddaine death of Ananias and Saphira , to the precedent , what wilt thou thinke ? what wilt thou say ? what canst thou expect from the diuine mercy , perseuering in thy sin ? But least thou shouldst say , that God was seuere & cruell in times past , but now merciful and peaceable , consider that with this affability & clemency also , hee suffereth al that which thou hast heard , neither shalt thou bee exempted or free from these , but that thy punishment also shall attende thee , albeit thou art called a Christian , if so be thou art found a sinner . Shall God therfore loose his glory , because hee condemneth thee ? Hast thou I pray thee , any thing singuler in thee , for which cause God should forbeare thee aboue any others , with all thy good & euil manners ? or hast thou som immunity which others haue not , by reason of which hee should not condemne thee with the rest , if thou be no lesse euil then they are ? Consider ( I pray thee ) the sonnes of Dauid , to them , for the many & singuler vertues of their Father , many priuiledges were promised , yet neuerthelesse , God woulde not leaue their sinnes vnpunished : for which cause , some of thē , had an euil end . Where is therefore thy vaine hope ? why doost thou vainly trust , considering their ouer-throwe , that thou pertaking theyr sinnes , shalt not be damned ? Thou art deceiued my brother , thou art deceiued , if thou thinkest that is to hope in GOD. This is not hope , but presumption . For it is hope to trust , that God will forgiue all thy sinnes , and receaue thee into fauour , if thou art penitent , and forsake thy euill wayes , although thou art wicked and abhominable : but it is presumption that thou shalt be saued and blessed , in perseuerance of thy sinnes . Thinke thou that it is no small fault , for it is numbred amongst those , that are committed against the holy ghost . For hee that presumeth after thys manner , staineth the diuine bounty with no small iniury and ignominy , which in especiall are attributed to the holy Spirit . But these sinnes , ( as witnesseth our Sauiour ) are neyther forgiuen in thys world , nor in the world to come . The Argument . The excusation that the loue of the world is cause of sinne , is false , and inuented by a carnall Christian , who hath not tasted spiritual good , and therefore neglecteth and contemneth the same which are good indeede , and embraceth those that are false , fraile , and temporall & which he knoweth not himselfe . For if he knew them , hee should trulie perceiue how light th●y are , & how vnworthy to be esteemed . Contrariwise , how profitable the spirituall are , and how much to be beloued . CHAP. 20. BVt perchance thou wilt say , that the loue of thys world , & the thinges that are therein , haue captiuated thy hart ▪ and led thee from the way of iustice . Thys is the excuse of a man that hath not tasted spirituall benefites , & therefore these carnal goods are so much esteemed by him . The clowne thinketh , that there is nothing more precious then his cottage , because hee hath neuer seene the proude and stately buildings of great citties . The infant , issuing out of his mothers wombe , mourneth and weepeth , because hee knoweth not that the world is far more better that hee entreth into , then the prison from whence he issueth . The men of former times highly esteemed their cottages made of turffe , and couered with straw , before they saw more substantiall buildings . To all these may carnall men bee compared , who neuer saw or had experience of the spirituall goods , neyther tasted the sweetnes , dignity , nobility , and beauty of the same ; and therefore they more esteeme these false and fraile benefites ( which indeede are nothing lesse ) then the spirituall , which are onely thought worthy the name of benefites . For if they had knowne them , it could not be , but that they should despise those that are ●arnall , according to that of the prophet : And thou shalt destroy thy siluer grauen plates , and thy garment made of gold , & thou shalt disperse thē , like the menstruous cloth of a woman , go out shal● thou say thereto . Euen as therefore men haue cast away their false gods , after they acknowledged the true God , they also shall cast away and despise the false goods of this world , euen presently , as soone as they shal taste the true and celestiall goods . For as soone as a man hath tasted the sweetnes of spiritual things ( saith Saint Bernard ) he despiseth the flesh , ( that is , all the goods and pleasures of this world : ) and thys is the principall reason of this error , which so much blindeth the men of thys world . Besides this errour , there is another , namely , that men not onelie knowe not spirituall thinges but are also vtterly ignorant of temporall . For it is impossible that they should loue those temporall goods & pleasures in such sort , if they had the true knowledge of the spirituall . Tell mee ( I pray thee ) what is the World , with all that which is in it ? ( if wee diligently pry into the same , and obserue the fallacies thereof , together with his weapons and manner of proceeding , ) What other thing ( I say ) is it ? but a den of dolors and troubles , a schoole of vanit●e , a market place of deceit , a labo●●th of errours , a prison of darknes , ● way by-layde with theeues , a lak● full of mud , and a sea which is cōt●nually mooued with stormes and tempests ? What els is the world but a sterill Land ? a fielde planted with thornes and bryers ? a Woode full of brambles ? a flowring garden , but producing no fruite ? VVhat is the world but a flood of teares ? a fountaine of cares ? a sweet venome ? a well-pennd tragedy ? a delightfull frenzie ? VVhat goods ( I pray you ) are founde in the whole worlde , which are not false ? and what euills , that are not assured ? H●s rest hath labour , his securitie is without foundation , his feare hath no cause , his labours are without fruite , his teares without purpose , and purpose without successe , his hope is vaine , his ●oy fayned , and his griefe true . Repeating therefore all those thinges which are before spoken , if by so manie reasons , examples , and experiences it be manifestly proo●ed ▪ that there is neither rest , nor the felicitie which we seeke , to be found , but in GOD onely , and not in the world , why seek we it besides god , and not rather him in it ? Thys it is that blessed Saint Augustine admonisheth , when he sayth ; Run ouer the sea , the earth , and all thinges , search the whole world , thou shalt euery way repent thy selfe , except God be thy refuge . ¶ The Authour disputeth of thys matter most copiously in the guide of a Sinner , lib. 1. chap. 28. The Argument . That the way of our Lord , is no more hard and difficult , but made plaine and easie by Christ and his benefites : namely , his Passion , Resurrection , and Ascention : as also indeuouring in the same , wee are assisted by the holy ghost . CHAP. 21. THere are some that excuse themselues , saying , that the way of our Lord is straite & difficult , because in the same there are diuers difficult precepts , and such as are contrarie to humane affection and appetite . This is one of the most principall excuses which sluggish and slothfull men , infer in this affayre . But they that say so , although they be Christians , and liue in the law of grace , notwithstanding , they knowe not ●his mistery , neither haue they learned the first letter of this lawe . O wretch that thou art , thou that sayst ●hou art a Christian , tell mee , Why ●ame Christ into the world ? Why ●hed he his blood ? Why instituted hee his Sacraments ? Why sent he● the holy Ghost ? What meaneth the voyce of the Gospell ? What the Worde of grace ? What includeth that most sacred name of IESV● ? If thou knowest it not , aske of the Euangelist , and hee will tell thee : Thou shalt call his Name IESVS ▪ for hee shall redeeme his people frō theyr sinnes . What other thing is included in thys name of Sauiour and Deliuerer , what other thing is it to bee saued and deliuered from sinnes , then to obtayne remission of sinnes past , and obtaine grace to estewe the same in time to come ? For vvhat other cause came our Sauiour into the world , but to helpe thee , and to further thy saluation ? Why would hee die vppon the Crosse , but th●t hee might kill thy sinne ? Why ri●● from death , except to rayse thee , and make thee walke in newnes of life ? Why shedde he his most precious blood , except to make a medicine or plaister , to cure and heale th● wounds ? For what other cause instituted hee the Sacraments of the Church , but for the remedy of thy sinnes ? What other fruit is there of his most bitter p●●sion , and comming into thys wo●ld , but that he might plaine and prepare the way , which before was horred & full of thornes , straite , and tedious ? Thys is that which the Prophet Esay fore-tolde , that in the dayes of the Messias , euery valley should be exalted , and euery mountaine and hill humbled , and all the euill , indirect , and tedious pathes , should bee made plaine . Finally , why besides all these thinges , sent hee the holie Ghost from heauen , but that thy flesh should be conuerted into Spy●●t ? and why sent he him in the semblance of fire , but that like fire hee should enflame , illuminate & transforme thee into himselfe , & should lyft it vp , from whence at first it had descended ? Whereto serueth grace , with infused vertues which are begotten thereof , but to lighten and make the yoake of our Lord tolle●able ? to make vertue easie , that men might reioyce in tribulations , ●hat they might hope in pe●rils , that ●hey may ouercom in temptations ? This is the beginning , this the middle , and this the end of the gospell . It is needful also that we know , that euen as one e●rthly man & a sinner , namely Adam , made all men earthly and sinners : So also that another man , celestiall & iust , to wit , Christ , came to make all men that will receiue him , celestiall and iust . What other thing haue the Euangel●sts written ? what other are the promises deliuered vnto vs by the Prophets ▪ what other things preached the A●ostles ? This is the summe of 〈◊〉 Christian Theo●ogy , thys is the 〈…〉 word , which our Lorde 〈◊〉 vppon the earth . Thys is that con●ummation , and abbreuiation , which Esay sayde hee heard of our Lord , which so many ritches of vertues and iustice did consequenthe follow . Imagine thy selfe ( my brother ) that first thou commest as a young scholler to Christian religion , & demaundest of a certaine wise Diuine , what it is that this new religion prescribeth ? Hee will aunswere thee , that nothing else it requireth at thy handes , but that thou bee a good man ; and that thou mayst endeuor in this study with fruit , that the same religion giueth thee assistance : For commaunding that a carnall man should be made a spiritual , it giueth the holy Spirit , and by the benefite thereof he is made spirituall . Truly it is to bee lamented , that so manie yeeres thou hast borne the name of Christ , warfared vnder Christ , & yet art ignorant of the difference , which is betweene a Christian and a Iewe , betweene the law of the letter , and the lawe of grace . Thys difference heerein consisteth , ( for since thou knowest it not , I will teach it thee ) that the law of the letter , commandeth a man to be good , and yeeldeth not strength to performe that which is commaunded : but the law of grace , both commaundeth this , and giueth grace and helpe to thee to be good , and that thou mayst forsake thy sinnes . That commanded thee to fight , but gaue thee no wepons , whereby thou shouldst ouercome ; it commaunded thee to ●●cende ●nto heauen , but shewed ●hee no ladder , commaunded men ●o be spirituall , but gaue them not the holy Ghost : But now all other thinges are farre otherwise : That former lawe being repealed , and other succeeded farre diff●rent from the other , and that by the merrit and bloode of the onely b●gotten sonne of GOD. Wherefore doost thou ; as if that olde lawe were not yet taken away , nor Christ had come into this worlde , play the Iewe as yet , and trustest to thine ovvne strength , supposing by thine owne fortitude , that the lawe may be ●ulfilled , and thou iustified in that sort . Not on●ly grace but charity also make this law light and easie , for this is one of the chiefest effects of diuine charity . For which cause S. Augustine saith , that the l●bours of louers are no wayes burth●nsome , but delightsome vnto them , as are those of Hunters , Faulkn●rs , and Fishers ; For in that which is b●loued ( saith he ) eyther there is no labour , or the labour is beloued . For this is the cause why Saint Paule saith with so much constancie , that nothing may seperate him from the loue of Christ. And if we diligently consider likewise , what Christ , and all the Saints haue suffered ; it shall not be troublesome vnto vs to suff●r persecution for iustice , and what so euer difficulty encombereth vs in the way of our Lorde , will seeme light vnto vs. By all which it may bee ea●ily gathered , how the Scriptures are to be recōciled the one with the other , whereof some say that the way of our Lorde is difficult , other say it is easie . So Dauid : For the wordes of thy lipps I kept hard wayes . And in another place : I haue delighted in the way of thy testimonies , as in all ritches ; For this way hath two thing●s in it , difficulty , and sweetenes : one by reason of nature , the other by grace ; so that what is difficult by reason of the one , in respect of the other is made delicious and sweete . Both of them our Lorde sp●●keth of , when hee saith , that his yoake is sweet , and his burthen light : For wh●n he saith yoke , he signifieth grau●ty , which is in the way of the Lord , but when he saith sweet he insinuateth facility , which is by meanes of grace which is giuen . But if you shall aske mee , howe it may be a yoake and sweet , when as the nature of a yoake is to bee heauie ? To this I aunswere , that the reason hereof is this , because our Lord lightneth the same , as he promiseth by his prophet ; And I will be vnto them , as hee that lightneth theyr yoake vpon theyr shoulders . What wonder is it therefore , if the yoake bee light , which our Lorde sustaineth , lifteth vp , and as it were he himselfe beareth ? If the bush burned and was not consumed because our Lord was in it , what wonder is it that the burthen shoulde be light , if in the same the sayd Lord be , that helpeth vs to beare it ? Will yee that I showe yee as well the one as the other , in one and the same person ? Heare what the holy Apostle sayth ; Wee suffer tribulation in all things , yet ●re wee not troubled , we are approued , but not forsaken , we suffer persecution , but are not left destitute , we are hūbled , but not confounded , wee are cast downe but we perrish not . Behold heere on the one side there is labour & trauell , on the other , comfort and sweetnes , which our Lorde yeeldeth to them . Truly the Prophet Esay insinuateth the same also , when hee saith ; They that trust in the Lorde , shall change their fortitude , and shall assume winges as it were an Eagle , shall runne , and not be trauailed ; shall walke , and not be weary . Doost thou see heere the yoke lightned by grace ; seest thou the fortitude of the flesh , changed into the fortitude of the spirit ? or that I may speake better , the fortitude of man , into the fortitude of God ? Seest thou howe the holy Prophet concealeth not eyther the trouble , or the quiet ? Thou hast not therefore my brother any cause , for which thou shouldst abhor this way ▪ although it be wearisome and difficult , when so many & so mighty the meanes be that make it plaine and easie . The Argument . A man ought not to deferre his repentance and amendment of life from day to day , but presently turne vnto our Lord , and repent for all his sinnes , whereby hee hath offended the deuine Maiestie , and his neighbour . CHAP. 22. WEll therefore my brother , if on the one side there be so many and so effectuall reasons , which call vs to the amendment of our lyues ; and on the other side we haue no iust excuse , that may induce vs from reformation of our wayes . Tell me ( I pray thee ) how long doost thou deferre thy repentance ▪ wh●n at the length wilt thou begin a bett●r manner of life ? Looke into ( I pray thee● thy fore-passed life , and search all those yeeres which thou hast liued , r●gard the age in which thou now liuest ; and thou sh●lt vnderstand th●t it is now time , nay rather , that the t me is past , in which for thy offences thou wert to repent & turne to God. Remember thou art a Christian , regenerated by the water of Baptisme , that thou hast God for thy Father , the Church for thy Mother , the milk of the Gospell , a dainty that thou art nourished by , the Apostolicall & Euangelicall doctrine , & that which is more worthy , with the bread of Angels : that is , with the most sacred Sacrament of Christes bodie and blood , and by all these nothing at all bettered , but to haue liued no lesse dissolutely , then if thou hadst beene an Ethnique , without hauing any knowledge of God. For tell me what kinde of sinne is it which thou hast not committed ? what forbidden tree is there , whose fruite thou hast not affected ? what fielde which thy lust hath not ouer-past ? what euer hath beene offered to thy sight , that thou hast not desired ? what appetite hast thou euer resisted , vnder the remembrance of God and Christian profession ? what els more couldst thou haue done if thou hadst not had faith ? if thou expectedst no other life after this ? If that strickt iudgement of God were not to be feared ? what is thy life but a continuall web of sin ? a dunghill of vices ? a way beset with thornes ? and a rebellion against God ? with whō hast thou hetherto liued , but with thine owne appetites , with the flesh , with ambition , with y● world ? These were thy gods these thy Idols , which thou seruedst , & whō thou calledst vpon . Tell me , what respect hadst thou of Gods law & obedience towards him ? euen no more didst thou feare him , then i● he had bin a wooden God. For it is most certaine that there are many Christians , that with the same facility where-with they would sinne , if they beleeued God were not , doe also now sin notwithding they beleeue that there is a God , they offend no lesse offending one , then they would do if they beleeued none : And what greater iniury may be done to the diuine Maiesty ? Finally , beleeuing all those things , which Christian Religion proposeth to be beleeued thou hast so liued , as any other wold haue liued , who thought all our faith to be but an olde wiues tale , and very ridiculous toyes . And if the multitude of thy sinnes that are past , terrifie thee not , & the facility where-with thou cōmittedst them stir thee not , at least-wise what doth not his Maiesty and highnes moue thee , against whom thou hast sinned ? Lift vp thine eyes & behold the immensity and greatnes of that Lord , whō the powers of heauen adore , before whose Maiesty lies prostrate , whatsoeuer the circuit of the world containeth : in whose presence whatsoeuer is created , is naught else but a light strawe : and see how vnwoorthy it is , that thou so abiect a worme as thou art , darest so often offend and prouoke the eyes of so great a Maiestie vnto anger . Consider the fearefull greatnes of his iustice , and the memorable punishments which frō the beginning hetherto hee hath exercised in the world , & with whom he hath persecuted sinnes , not onely in perticuler persons , but in whole Kingdomes , Citties , & Prouinces also , yea , in the whole world : neither in the world only , but in the heauens , not only in strangers & sinners , but also against his most innocent sonne , who would satisfie for all that which we ought . Nowe if that be done in a greene wood , and for other mens sins , what shall be done in a dry , and for our owne sinns ? What therefore more fondly & more imprudently may be done , then that a vile miserable man durst delude God , who hath so powerful hands , that if he extend them , and touch him with them , with a verie little touch hee can thrust him headlong into the depth of hell . Mark besides this the patience of this Lord , who so long time exspecteth thee as long as thou hast offended him , and if thou after so many ritches , & long suffering of patience , where-with hee hath hetherto exspected thee , perseuer in abusing his mercy , & prouoking his wrath . He will shake his sword , and bende his bow , in which he hath prepared the vessels of death , and he will shoote his arrowes against thee . Wey the profundity and bottomlesse pit of his iudgements , of which wee reade and daily see admirable miracles and examples . Let vs behold Salomon after his so admirable wisedome , after his edition of three thousand parables , after the most profound misteries he wrote in the Canticles , lying prostrate before Idolls , and reprooued by God. Let vs behold one of those seauen Deacons of the Primatiue Church , fulfilled with the light & power of the holy Ghost , made not only an Heretique , but an arch Heretique , and an Author and Father of heresies . We see daily many stars of the heauen fall to the earth , with a miserable ruine , to wallow in the durt , to eate the huskes of the Hoggs , who a little before sitting at Gods table , were nourished with the bread of Angells . And if the iust for some hidden pride , negligence , & ingratitude , were in that man nere cast out of Gods fauour , hauing many yeres faith●ully serued him , what must thou exspect who hast done naught else in thy life , but offend God instantly . Let vs see therfore now , thou that hast liued thus , is it not ●●quisit● that at length thou giue ouer to heape sin on sinne , or conioine d●bts with debts ? Is it not needfull that now thou begin to ●p●●ase God , & disburthen thy soule ? doth not reason require , that thou hold thy selfe content , that the remainder of that thou hast bestowed on the worlde , the flesh , and the deuill , bee giuen to him that gaue thee all things ? Is it not rightfull , that after so long a time , & so many iniuries done vnto GOD , thou at last feare the diuine iustice , which by howe much the more greater patience it tollerateth thy sinnes , by so much the more greeuous torments and greater iustice dooth he chastise sinners ? Is it not woorthily to be feared , that so long a time thou hast continued in sinne , so long liued in the disfauour of God , to haue so mighty an aduersary , who of a gracious Father , is made a iudge and an enemy ? Is it not to be feared least that the violence of euill custome be turned into another nature , and there-from arise a necessity of sinne , and somewhat more ? Is it not to bee suspected , least thou fall by little and little into greater offences , and that thou be deliuered into a reprobate sence , into which when a man is falne , hee hath not then any reason of any thing , how great soeuer it be . Iacob the Patriarch sayde to his Father in lawe Laban : Fourteene yeeres haue I serued thee , & all thy possession was in my hands , I haue hetherto administred all thy domesticall affaires , it is requisite therfore that at last I prouide for mine owne house . And thou , if thou hast serued the worlde so many yeeres , were it not conuenient , that now at length thou shouldest beginne to prouide for thy soule , and somewhat more circumspectly then heeretofore , regard the happinesse of the life to com ? There is not any thing more short and fraile then mans life . And if thou so carefully studiest for things necessary in this so fraile lyfe , why doost thou not also imploy some labour in those things , which shall perpetually endure . The Argument . It is necessary that a man cōsider him selfe , and remember that hee is a Christian , and firmely assent to all thinges which our fayth setteth downe , whereto eyther loue or feare ought to mooue him . What thing so euer is created , inuiteth vs to the loue & seruice of God. Let a man therefore seeke wisedome , and hee shall heare all the words of Christ , who was crucified for his saluation . CHAP. 23. ALl these beeing thus , I pray thee now ( my brother ) and intreate thee by the blood of Christ , to call thy selfe to account , and remember that thou art a Christian , and beleeue all those things which our fayth preacheth vnto thee . Thys fayth sayth that thou hast an appointed Iudge , before whose eyes , all thy steps and moments of thy life are present : & bee assured , that the time will one day come , wherein he will call thee to account for euery act ; yea to the least idle word This fayth teacheth a man , that when he dieth , he doth not altogether perrish , but that after this temporall lyfe , there remaineth an eternall ; that our soules die not w●th our bodies , but that our bodies buried in the earth , our soules se●ke out another region , & a newe worlde , where they shall haue a lot and societie , aunswerable to theyr life and manners in this world . Thys fayth auoweth the reward of vertue , and the punishment of sinne to bee ●o high & mighty , that if the world were full of bookes , & all creatures were writers , first should the Wryters be wearied , and first should all ●he bookes be replenished , before eyther matter wanted to discourse of them both , or sufficient might be written ▪ what they containe in them ●ccording to theyr greatnes . That ●ay●h certifieth , that so great are our debts which we owe vnto God , and ●o worth● the benefites we receaue ●t his handes that if a man shoulde 〈◊〉 so many yeres as there are sands ●n the Ocean shoares , they shoulde ●eeme of small continuance , if they ●e●e all of them consumed in the ●nely seruice of God. Finally , the ●ame fayth testifieth vnto thee , that vertue is a thing so precious , that all the treasures of this world , & al that which mans hart can either desire or ●magine , is not any wayes to bee compared therewith . If therefore such and so manie things inuite thee to vertue , howe commeth it to passe , that there are found so rare and few louers & followers of the same ? If men be moued by profit , what greater profit then eternall life ? If by feare of punishment ▪ what torture more terrible then that of hell ? If by reason of the debt , obligation , or benefits , what greater debt then that , wherein wee are bound vnto God , as well by reason of him , that is himselfe in himselfe , as for those things we haue receiued of him . If feare of danger moue vs , what greater perrill then death , whose houre is so vncertaine , and reason so strict ? If peace , libertie , tranquilitie of spirit , and sweetnesse of life be desired of the whole world , it is manifest that all these are more aboundantly found in the life which is led according to the prescript of vertue , then that which 〈◊〉 past ouer , according to a mans 〈◊〉 and humane passion : for a man is created reasonable , not a brute beast , and without reason . But if all these seeme to haue but small moment to perswade vertue , shall it not suffice to see God descend from heauen vpon the earth , and made man ? and whereas in sixe dayes hee had created the whole world , he consumed thirty yeeres , and lost his life in reforming and redeeming man. God dieth , that sinne may die , and we will that that liue in our harts , to depriue thee of life , for which the very sonne of God suffered death : and what shall I say more ? There are many reasons in this one , for I say not that Christ is to be behelde hanging on the Crosse , but whether so euer we turne our eyes , wee shall finde that all thinges exclaime , and call vs to this goodnes : for there is not a creature in this world , if it be well considered , that doth not inuite vs to the loue & seruice of our Lord. So that as many creatures as there are in this world , so many Preachers are they , books , reasons , and voyces which excite and inuite vs to that office . How is it therefore possible that so many voyces , so many promises , so many threatnings suffice not to worke the same in vs ? vvhat could God doe more then he did , and promise more liberally then he promised ? and threaten mo●e seuerely then hee threatned , that hee might draw vs to him , and driue vs from sinnes ? And is the arrogance of men as yet so great , or to speake more aptly , are men in such sort inchanted ▪ that hauing faith they feare not , to rest all their life time in sins ? to goe to bed in sinne ? to rise and awake from sleepe in sinne ? I , and that with such security , and without any scruple , as that neither for the same sleepe flieth from their eyes , neyther their appetite to eate perisheth , in no other sort then if all they beleeue were dreames , or that the Euangelists did write were lies ? Tell me thou traytour , tell mee thou Titius , that art to burne in perpetuall flames of hell , what mor● couldst thou doe , although that al● that thou beleeuest were lies ? For ● see thee for feare of temporall iustice refraine thy appetites in som● sort ; but for the feare of God I see thee not abstaine from any thing to which thy voluptuousnes draweth thee , neyther estewest thou the reuenge , neither doest thou that which he commaundeth , neither art thou ashamed to doe all that which thou desirest , if thou hast power to performe it . Tell me thou blind man , tell me thou foole , in such security what doth the worme of thy conscience ? where is thy faith ? where is thy braine ? where thy iudgment , where thy reason : which as thou art a man , is onely remaining vnto thee . How canst thou but feare so great , assured , and true perrils ? And if a man should sette meate before ●hee & another , though a lyer , shold ●ay they were infected with venom , durst thou either prooue or tast thē , although they were most delicate ●nd sweet , and not beleeue the lyer ●hat told thee this ? And if the Pro●hets . Apostles , Euangelists , yea , and God himselfe should affirme & say ●nto thee , Death is in that pot , &c. ●eath is in this meate , ô wretched ●an , death is in this little pleasure ●hich the deuil presenteth thee with , ●ow can it be but that thou shoul●●● be afraid to take Death with thine owne hands , and drink thine owne perdition ? what doth that faith doe ●eere in thy hart ? what the iudgement ? what the reason that thou hast ? where is thy light when as none of these can stay the streame of thy sinnes ? O wretch , franticke , sencelesse , strooken with astonishment by the enemy , condemned to perpetuall darknes interiour & exteriour , for from this to these is a short cut ; blind to see thine owne misery , ignorant to vnderstand thine owne harmes , and harder then adamant that feelest not the mallet of the diuine worde ? O , a thousand times miserable , worthy whom all men should bemoane , not in other teares thē he shed for thy perdition , who said ; O if thou likewise hadst known , yea euen in this thy day , th● things that belonged to thy peace● what to thy tranquility , what to th● riches which God hath prepared fo● thee , but now they are hidden fro● thine eyes . O wretched day of th● natiuity , but more wretched the 〈◊〉 of thy death , which shall be the be●ginning of thy perdition . Alas 〈◊〉 farre more better had it beene that thou hadst neuer beene borne , then perpetually to be damned ? Howe far better had it beene , if thou hadst not beene baptized , nor professour of the faith ? for because thou hast abused them , thy damnation shall be the greater . For if the light of reason suffice to make the Philosophers inexcusable , because whē they knew God , they glorified him not , neither thanked him as God , as saith the Apostle : How lesse excusable are they , who hauing receaued the light of faith , and the water of baptisme , so often times come to his supper to receaue God himselfe , and daily heare his diuine doctrine , if they doe no more then those Philosophers ? What other thing is to be concluded of all these which are hetherto said , then that there is not any either vnderstanding , wisedome , or counsaile in the world , then that forsaking the occupations and impediments of this life , we folow the only and certaine path , that leadeth vs to true peace , and eternall life . To this reason , equity , and the law inuite vs , to this heauen , earth , hell , life , death , iustice , and Gods mercy : To this especially the holy ghost exhorteth vs by the mouth of Ecclesiasticus , saying : My sonne receaue learning frō thy youth , and thou shalt find wisedom in thine olde age . Euen as he that ploweth , and hee that soweth come vnto her & sustaine or expect the fruits therof with patience : For in the work thereof thou shalt labor but a little , and quickly shalt thou eate of the generations thereof : Heare my sonne , & take the counsaile of vnderstanding , & despise not my precepts . Thrust thy feete into her fetters , and into her chaines thy neck : subiect thy shoulders & beare the same , & thou shalt not be wearie of her bonds . Search her out , and she wil appeare vnto thee , & being made continent leaue her not , for in the later times shalt thou find rest in the same , and it shall turne thee vnto ioy . And her fetters shal be vnto thee a protection of strength , and foundations of vertue , and the garments thereof a stoole of glory : for the ornament of life is in her , and her bonds a healthfull thraldome . Hetherto Ecclesiasticus : By which words in some sort is vnderstoode , howe great the beauty , howe great the delights , how much the liberty , how many the ritches of true wisedom is , which is vertue it selfe , and the knowledge of God , of which we now speake . And if all these are not sufficient to conquer thy hurt , lift vp thine eyes on high , & doe not thou regard the waters of this world which perish and vanish away : But behold the Lord that hangeth on the Crosse , dying and satisfying for thy sinns : He hangeth there , in that forme thou seest exspecting thee with his feete fastned with rough nailes , his armes opened to receaue thee , his head bowed , that like to a prodigall sonne , he may giue thee the kisse of new peace . And from the Crosse hee calleth thee , if perhaps thou heare him , with so many voyces hee crieth vnto thee , as he hath wounds in his body . Imagine this most blessed Sauior speaking to thy hart , & saying ; Returne , returne thou Sunamite ; returne , returne , & I will receaue thee . I know thou hast committed fornication with many louers , yet returne to me , and I will forgiue thee : Returne to mee because I am thy Father , thy God , thy Creator , thy Sauiour , thy true friend , thy only benefactor , thy absolute felicity , and thy last end . In me shalt thou finde rest , peace , saluation , truth , wisedom , and all goodnes : In me shalt thou find the fountaine of liuing water , which extingsheth all thirst , & maketh a man attaine euerlasting life . In me shalt thou be as a tree planted by the water side , that yeeldeth his fruite in due season , and his leafe shall not fall , all that thou doest shall prosper . Incline thine eare therefore my brother and heare : for if his prayers be execrable , that heareth not the cry of the poore , much lesse shal he be heard that is deaffe heere , and heareth not these prayers and lamentations . The end of the first part . Notes, typically marginal, from the original text Notes for div A06430-e810 In scala paradisi gradu . 6. Ecclus. 7. Notes for div A06430-e1140 Ex duce peccat . lib. 1. cap. 8. 2. Corin. 5. Soph. 1. Esay . 10. How horrible the sentence of the Iudg● is . Iob. 16 , Iob. 21. The blasphemies of the damned . Iob. 3. Iob. 24. Wisd. 5. Ierem. 13. Ex. 1 , lib. tract . de orat . et meditat . tract . 4. ca. 4. Lu●a . 21. Mat. 3. 1. Cor , 11.31 Notes for div A06430-e1740 In tract . pri . memo . cap. 2. August● . in M●d●t . ca. 22 The Angels shal manifest before God the vertues of the iust . The perils of this life , shal in heauen be greater cause of more exact ioy . Phal . 93. Compari●on● Heauenly securitie . Exod. 13. 3. Reg. 4. Notes for div A06430-e2130 Ierem. 24. Ex tract . 1. Memor . Exod. 10. Psalm . 114. Math. 25. Exod. 16. Prou. 20. Prou. 10. Psalm ▪ 74. Esay , 33. Notes for div A06430-e2650 Out of the 7. tract . lib. 1. of prayer and meditation . Notes for div A06430-e2780 Honour is due to God , because he is our Father . Mala. 1. By the consideration of his own creation , a man groweth into the knowledge of the Creator . Ezechiel , 29. Aug. Soliloq . cap. 31. ●●y God was called a Mind by the Philosophers . ●●y the substance of the soule is hardly vnderstood Psal. 118. Notes for div A06430-e3170 Ose , 11 ▪ Psal. 8. Ex duce peccat li. 1. ca. 3 G●ll●us . lib. 5 cap. 14. Plin. lib. 8. cap. 17. Plin. lib. 8. cap. 42. Lib. 8. ca. 40. Notes for div A06430-e3550 Ephes. 1. Psalm , 64 Ieremy . 31. Notes for div A06430-e3880 Ex duce peccat . li. 1. ca. 4 4. Reg. 1. Out of his 1. book of pray●r & 〈…〉 3. Thenor . 4. Esay , 24. Gene. 17. Ex duce pe●●●t , lib. 1. cap. 4. Notes for div A06430-e4230 Iohn , 6. Psalm . 5. 1 , Iohn . 3. Math. 12 , Luke , 11. Iohn , 14. August . 〈◊〉 Iohn . Notes for div A06430-e4630 Psalm . 116. Idem . Ex lib. 1. de ●rat . et Medita● . tract . 7 cap. 4. Gene. 34. Notes for div A06430-e5000 Ez●c● . 2. Esay , 28. ●ccles . 8. Mala. 3. Luke . 19. Mal. 3. 1 , Corin. ● . Notes for div A06430-e5270 Psal. 40. Psal. 33. Zach 2 , Psal. 90 , and 33. Zach. 11. Psal. 8. Amos. 9. Esay , 6. Psal. ●6 . Iohn . 14. Iohn . 6. Eccles. 27. Esay , 5. Psa. 8. Psal. 96. Psalm . 30. Luke . 15. August . de Catichizand . arudit . Ambros. lib. 2 , Offici . lib. 2 , Tus●ul . quest . Prouerb . 15. Lib. 2 , Soliloq . Ambros. in Offici . Seneca Epi. 43 et lib. de moribus . Cicero orati . pro Milone . Psal. 118. Psal. 9 , 30.39 . Esay , 30. Eccles. 2. Prouerb . 3. Cypr. ad Donat . Epist. 2 , lib. 2. Notes for div A06430-e6160 Iohn . 8. Psalm . 119. Rom , 5. Psalm . 118. Esay . 4. Prou. 30. Deut. 4. Math , 9 , Esay . 18 , Iob. 27. Psalm . 49. Psalm . 4. Pro. 3. Psal. 33. Heb. 7.16 . Luke . 10. Tim. 4. Amos , 7. Psal. 115. Ecclesiast . 1. In Epistola Iohann●s . Psal. 115. Notes for div A06430-e6960 Math. 19. I●say , 24. Psal. 143. 1 , Reg ▪ 1. Psal. 33. Prouer. 10. Cant. 8. Notes for div A06430-e7160 Prouer. 18. Iob , 10. Notes for div A06430-e7270 Aug ▪ de vera et falsa penitentia ●ap . 17. Amb. e●hortation . ad penitent . I●ronimus in Epist. in Euseb . tan . 9. Luke , 6. Prouerb . 2. Notes for div A06430-e7440 Psal. 111. Chap. 2. Notes for div A06430-e7730 Math. 1. Esay . 40. August de sancta viduitate . Rom. 8. Psal. 16. Psal. 118. Math. 11. Hosea , 12. 2. Cor. 4. Esay , 40. Notes for div A06430-e8070 Psal. 7. Notes for div A06430-e8240 4 , Reg. 4. L●k , 19. Rom. 1. Eccles. 6. Cant. 6. Iere. 3.