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. This text is an enriched version of the TCP digital transcription A06430 of text S103989 in the English Short Title Catalog (STC 16901). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 291 KB of XML-encoded text transcribed from 143 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A06430 STC 16901 ESTC S103989 99839731 99839731 4179 2240907892

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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. eng Christian life -- Catholic authors -- Early works to 1800. eebo 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. do Luis, de Granada, 1601 286 57381 1860 0 0 0 0 0 324.15 F The rate of 324.15 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-04 Assigned for keying and markup 2003-05 Keyed and coded from ProQuest page images 2003-07 Sampled and proofread 2004-01 Rekeyed and resubmitted 2004-02 Sampled and proofread 2004-02 Text and markup reviewed and edited 2004-04 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 FLOWERS 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 from 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 commination of p●●●nishment against sinne , then any other 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 which 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●● wherein 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 without counsayle , & pruden●● woulde to GOD they conceiue● vnderstood , or fore-saw , the thin● which are to come . For if m●● trulie did as they ought to doe , were impossible for them so long time to perseuer in theyr wick●● 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 with an vnderstanding 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 wont to breake in , when 〈◊〉 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 connexed 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 : what 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 which 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 beginning .

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 what 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 augment 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 wise-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● when 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 . Woe 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 〈◊〉 What auayle mee myne ho●●urs nowe ? What helpe me my ●●gnities ? What all my friendes ? ●hat profitte will my Seruauntes ●●we bring mee ? What 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 why obayed I not my Maisters why 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 ; In scala paradisi gradu . 6. 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 from 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 wee ●●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 . Ecclus. 7. 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 them to thy m●●mory . But amongst all the rest , 〈◊〉 graue consideration & 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 selfe , 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 , Ex duce peccat . lib. 1. cap. 8. & after that , the vniuersal of al men , when as that which the Apostle teacheth shal be ful●●d . We must all of vs be manife●●●● before the tribunall of Christ , 2. Corin. 5. 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 ) Ierusalem by candle light ▪ and I will visite vppon the men th●● are intent on their dreggs . Soph. 1. 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 of so 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 ? Who 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 from 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 , Esay . 10. 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 , How horrible the sentence of the Iudg● is . 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 ? Iob. 16 , 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 , Iob. 21. and reioyce at the sound of the organ , who 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 conuert their anger against god , & tyrannize against themselues , eating their owne flesh , renting theyr bowels with furious grones , The blasphemies of the damned . ●●aring one anothers flesh with their nailes , and incessantly blaspheming the Iudge that condemned them vnto the punishments . There each of them 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 , Iob. 3. 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 them 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 ? where 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 torment . For than shall be fulfilled that which is written in the booke of Iob. Let mercy forget him , wormes are his sweetnesse . Iob. 24. 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 then 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 ; We haue wandered from the way of truth , Wisd. 5. 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 , Ierem. 13. 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 . Ex. 1 , lib. tract . de orat . et meditat . tract . 4. ca. 4. 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 , Lu●a . 21. 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 , Mat. 3. 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 , 1. Cor , 11.31 and hath iudged himselfe in this world .

The Author purposely entreateth of the latter iudgement , in his first 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 , In tract . pri. memo . cap. 2. 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 , August● . in M●d●t . ca. 22 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 from 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 walls 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 whom 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 ) from 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 . What 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 . Then 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 from the desert , flow●●g with delights , leaning vppon her beloved ? &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 giuen thee for thy guide by God , ●hilst thou liuedst , to whom as a ●●ythfull pledge thou wert commen●ed ? When as hee , The Angels shal manifest before God the vertues of the iust . 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 them . By which specta●le S. Peter being moued , he humbly ●esought our Lord for her , and by ●is prayer recald the deuout woman ●o life . What ioy therefore , what ●omfort shall thy soule feele , when 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 , The perils of this life , shal in heauen be greater cause of more exact ioy . 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 , Phal . 93. 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 .

What 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 world , 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 with 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 ; Compari●on● 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 diuers 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 . Heauenly securitie .

The chyldren of Israell ascended ●rmed into the Lande of Promise , Exod. 13. ●ut as soone as they had entred the ●ame , they layde theyr weapons 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 . 3. Reg. 4. There might the eyes wearied with watchings , take theyr rest . Heere securely might the watching 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 with 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 wee 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 willinglie 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 them was replenished with very good figges , Ierem. 24. 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 , Ex tract . 1. Memor. 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 compared 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 compa●sion ? Such affliction ( my brother , if these thinges may any wayes be compared 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 , which shall be thicker and darker than those of Egypt , Exod. 10. 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 considered , & 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 them . For th●re the gates shal be perpetu●lly shut by which either consolation , 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 from heauen , nor from earth , nor from things present , neither thinges to come , neither from 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 , Psalm. 114. ●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 , Math. 25. 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 , Exod. 16. 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 , Prou. 20. hee shall therefore beg in Sommer , and it shall not be giuen vnto him . And in another place , He that gathereth in the haruest , Prou. 10. 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 whe● 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 .

What therefore art thou ? Thou 〈◊〉 both th● euill of Lyfe , and the ●uill of Death . For of Death , thou ●ast torments without 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 , Psalm ▪ 74. 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 , which 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 ? Which 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 ? Which 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 which 〈◊〉 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 whole ●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 wordes ▪ Which of you can dwell with deuouring fire ? Esay , 33. which of you 〈◊〉 euerlasting scorchings ? Whos● 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 than 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 aboue 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 when 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 consideration 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 , Out of the 7. tract . lib. 1. of prayer and meditation . 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 from 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 whom 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 whom 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 whom 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 from him , although we gaue it him also ? And if ●he which giueth not more than he receaued , obserueth not this law ; Honour is due to God , because he is our Father . 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 vpon vs , then all the fathers which are in the world ? And if it be a hainous offence for a son to be disobedient to his father , what impiety shal it be to rebel against god , who vnder so many bounties is our father ? yea , & in comparison of whom , 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 ? Mala. 1. 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 selues , 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 . By the consideration of his own creation , a man groweth into the knowledge of the Creator . 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 , Ezechiel , 29. 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 , Aug. Soliloq. cap. 31. 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 .

When 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 acknowledged with 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 , ●●y God was called a Mind by the Philosophers . 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 , ●●y the substance of the soule is hardly vnderstood 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 followeth 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 . Psal. 118. 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 , Ose , 11 . 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 from 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 , which in his Psalmes the kingly prophet wondereth at . Psal. 8. 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 .

What soeuer is founde vnder heauen ▪ Ex duce peccat li. 1. ca. 3 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 worlde 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 punishment . 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●om his highest heauen , but without intermission poure down his benefits vpon thee . Shew me any thing , smal or great , that is not giuen from 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 from the mast , as that they mark not who gaue them the meat , neither know they how to loop vp , that they may see from 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 . What is more fierce then the Lyon ? G●ll●us . lib. 5 cap. 14. & 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 . Plin. lib. 8. cap. 17. Of the gratuity of horses , the said Pliny reporteth , that some there haue beene that lamented theyr maisters death , Plin. lib. 8. cap. 42. and other-some that shedde teares for theyr want . Lib. 8. ca. 40. 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 whom 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 them 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 which place it is to be noted , that hee was not content to say ; It becommeth 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 .

When 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 ? What 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 numbred , 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 , Ephes. 1. &c. who hath predestinated vs in the adoption of his sonnes through Iesus Christ . The kingly prophet commendeth that benefit likewise , when he saith . Blessed is he whom thou hast chosen , Psalm , 64 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 . Ieremy . 31.

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 , condemned 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 . Which since it is so , what time shal be more conuenient and profitable , to consider so great mercie of GOD ! What tongue shall more plainlie expresse the same ? What hart with greater affection feele , and more intire sweetnes taste the same ?

Finally , with what seruices may the same bee recompenced ? With 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 humbling 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 the 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 whom 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 young 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 conceaue the great bond whereby al the elect are tied for this benefit to their Lord & Elector ; from 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 , Ex duce peccat . li. 1. ca. 4 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 bound 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 taken 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 , 4. Reg. 1. therefore Naamans leprosie , shall cleaue vnto thee and thy seede for euer . Such was the iudgement of GOD against man , who when 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 ? When 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 connexion 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 conformity 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 than 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 from 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 ? which 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 comparison .

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 .

Out of his 1. book of pray●r & 〈…〉 3. 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 , Thenor . 4. 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 vpon 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 these 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 , Esay , 24. 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 ? Gene. 17. 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 .

Ex duce pe●●●t , lib. 1. cap. 4. 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 with 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 with 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 . Why art thou not therefore angry , why whettest thou no● thy furie aga●nst those that slewe th● Lorde ? Why is not thy loue encreased towardes him , when as thou seest thy Lorde slaine before th●ne owne eyes , nay more for thy sake ? Why 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 comments , 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. With 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 , Iohn , 6. 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 . When 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 , Psalm. 5. Thou hatest all those that work iniq●ity , thou shalt destroy them that speake lyes . This is the fountaine ●oote , & originall of all euills . From this so perilous euill , we are deliuered by the 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 commendeth , when he saith . Behold what charity God hath shewed you , 1 , Iohn . 3. 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 from 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 them 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 from 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 , Math. 12 , 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 , Luke , 11. 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 , Iohn , 14. 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 than , 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 other , 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 them are the benefit● , which that onely benefite of Iustification comprehendeth in it selfe : which Iustification , August . 〈◊〉 Iohn . 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 coniectures of his iustification , amongst the which this is not the least , namely , the amendment 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 confesseth the same to haue chaunced vnto himselfe ; For hee sayth in a certaine place . Psalm. 116. That hee hated and abhorred iniquitie : And in another place ▪ That he● delighted in the way of ●he ●estimonies of our Lord , Idem . 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 . Ex lib. 1. de ●rat . et Medita● . tract . 7 cap. 4. 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 , Gene. 34. 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 when 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 confort 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 conclude , 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 them , 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 the 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 , Ez●c● . 2. and he prophecieth of times far hence . So likewise mock-king the Prophet Esay ▪ they contemned his words , Esay , 28. 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 themselues 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 ; ●ccles. 8. 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 , Mala. 3. 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 from 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 , Luke . 19. 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 , Mal. 3. 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 , 1 , Corin. ● . 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 ; Psal. 40. 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 , Psal. 33. 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 : Zach 2 , Hee 〈◊〉 toucheth you , toucheth no 〈◊〉 then the apple of mine eye . Psal. 90 , and 33. 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 , Zach. 11. 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 whom 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 : Psal. 8. 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 , Amos. 9. 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 ; Esay , 6. 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 consisted 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 ; Psal. ●6 . 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 : Iohn . 14. The holy Ghost which my Father sendeth in my name , Iohn . 6. 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 , Eccles. 27. 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 , Esay , 5. 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 remember 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 , Psa. 8. 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 . Psal. 96. 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 ? Psalm. 30.

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 , Luke . 15. 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 , August . de Catichizand . arudit . 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 , Ambros. lib. 2 , Offici . lib. 2 , Tus●ul . quest . 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 : Prouerb . 15. 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 . Lib. 2 , Soliloq. 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 than wound of the inward conscience ? Ambros. in Offici . Is not this more to be esteemed then death ? then losse ? then banishment ? then weakenes ? then greefe is ? which is so vnfainedlie true , Seneca Epi. 43 et lib. de moribus . Cicero orati . pro Milone . 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 . Psal. 118. 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 . Psal. 9 , 30.39 . Esay , 30. Eccles. 2. Prouerb . 3. 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 , Cypr. ad Donat. Epist. 2 , lib. 2. 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 vpon 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 than 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 , Iohn . 8. 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 , Psalm. 119. 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 . Rom , 5. 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 founden 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 . Which 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 , Psalm. 118. and no blame or scandale may befall them . And in Esay , would to God thou hadst kept my commaundements , Esay . 4. 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 conuersant 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 , Prou. 30. 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 confort 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 than 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 , Deut. 4. 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 compassion 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 them that pray , how much shall those thinges confirme them , which Christ himselfe speaketh , saying ; Aske & you shall haue , Math , 9 , seeke & you shall finde , knocke and it shall be opened vnto you . What more precious & certain signe may we haue them 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 , Esay . 18 , I wil turne mine eyes from you , and when you shall multiply your prayers , I will not heare you . Iob. 27. 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 , Psalm. 49. 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 , Psalm. 4. 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 , Pro. 3. 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 with 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 , Psal. 33. 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 than temporall promises made , namely the goods of grace & glory , ) let him know , that euen as God in that Heb. 7.16 . 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 ; Luke . 10. 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 , Tim. 4. 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 from 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 , Amos , 7. 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 , Psal. 115. in the sight of our Lord . And Ecclesiasticus : Ecclesiast. 1. In extreamity all thinges shal be well to those that feare God , and in the day of his death hee shall be blessed .

What 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 : In Epistola Iohann●s . ) 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 , Psal. 115. 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 well 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 , Math. 19. 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 , I●say , 24. 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 whom thou shalt find al things ; & thou shalt see with how great reason the Prophet said ; Blessed is the people whose God is our Lord , Psal. 143. 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 ? 1 , Reg ▪ 1. 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 ? Psal. 33. 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 , Prouer. 10. 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 receaued 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 , Cant. 8. 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 . Prouer. 18. For there are some , who will aunswere in one onelie worde , 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 , Iob , 10. 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 perswade 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 ? Aug ▪ de vera et falsa penitentia ●ap . 17. Amb. e●hortation . ad penitent . I●ronimus in Epist. in Euseb. tan . 9. 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 , Luke , 6. nor Grapes from bryars . And if the house of a sinner be cast downe to death , Prouerb . 2. 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 wandered towardes 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 saued ; 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 , Psal. 111. 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 , Chap. 2. 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 complayneth 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 whom 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 them , 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 them , 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 cont●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 ? What is the world but a flood of teares ? a fountaine of cares ? a sweet venome ? a well-pennd tragedy ? a delightfull frenzie ?

What 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 from theyr sinnes . Math. 1.

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 what 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 , Esay . 40. 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 owne 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 . August de sancta viduitate . 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 beloued ( 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 , Rom. 8. 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 reconciled 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 . Psal. 16. And in another place : Psal. 118. 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 , Math. 11. 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 . Hosea , 12. 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 ; 2. Cor. 4. 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 humbled , 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 , Esay , 40. 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 better 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 whom hast thou hetherto liued , but with thine owne appetites , with the flesh , with ambition , with the world ? These were thy gods these thy Idols , which thou seruedst , & whom 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 committedst 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 , whom 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 from 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 , Psal. 7. 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 consider 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 ? what 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 them , although they were most delicate ●nd sweet , and not beleeue the lyer ●hat told thee this ? And if the Pro●hets . Apostles , Euangelists , yea , 4 , Reg. 4. 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 than he shed for thy perdition , who said ; O if thou likewise hadst known , L●k , 19. 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 , Rom. 1. because when 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 : Eccles. 6. My sonne receaue learning from 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 ; Cant. 6. returne , returne , & I will receaue thee . I know thou hast committed fornication with many louers , Iere. 3. 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 .
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