The sinners guyde A vvorke contayning the whole regiment of a Christian life, deuided into two bookes: vvherein sinners are reclaimed from the by-path of vice and destruction, and brought vnto the high-way of euerlasting happinesse. Compiled in the Spanish tongue, by the learned and reuerend diuine, F. Lewes of Granada. Since translated into Latine, Italian, and French. And nowe perused, and digested into English, by Francis Meres, Maister of Artes, and student in diuinitie. Guía de pecadores. English Luis, de Granada, 1504-1588. This text is an enriched version of the TCP digital transcription A06447 of text S108893 in the English Short Title Catalog (STC 16918). 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. 1365 KB of XML-encoded text transcribed from 286 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A06447 STC 16918 ESTC S108893 99844545 99844545 9369 2240917688

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Early English books online. (EEBO-TCP ; phase 1, no. A06447) Transcribed from: (Early English Books Online ; image set 9369) Images scanned from microfilm: (Early English books, 1475-1640 ; 713:01) The sinners guyde A vvorke contayning the whole regiment of a Christian life, deuided into two bookes: vvherein sinners are reclaimed from the by-path of vice and destruction, and brought vnto the high-way of euerlasting happinesse. Compiled in the Spanish tongue, by the learned and reuerend diuine, F. Lewes of Granada. Since translated into Latine, Italian, and French. And nowe perused, and digested into English, by Francis Meres, Maister of Artes, and student in diuinitie. Guía de pecadores. English Luis, de Granada, 1504-1588. Meres, Francis, 1565-1647. [8], 525, [25] p. Printed by Iames Roberts, for Paule Linley, & Iohn Flasket, and are to be sold in Paules Church-yard, at the signe of the Beare, At London : Anno. Dom. 1598. A translation of: Guía de peccadores. "The seconde booke, of the sinners guyde" has separate dated title page; register and pagination are continuous. With a slip-cancel on 2B1r. With 13 final contents leaves. Reproduction of the original in the British Library. eng Christian life -- Early works to 1800. eebo The sinners guyde. A vvorke contayning the whole regiment of a Christian life, deuided into two bookes: vvherein sinners are reclaimed from the by-pat Luis, de Granada, 1598 572 267311 366 0 0 0 0 0 13.69 C The rate of 13.69 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2003-05 Assigned for keying and markup 2003-06 Keyed and coded from ProQuest page images 2003-07 Sampled and proofread 2003-07 Text and markup reviewed and edited 2003-08 Batch review (QC) and XML conversion
THE SINNERS GVYDE .

A WORKE CONTAIning the whole regiment of a Christian life deuided into two Bookes : WHEREIN SINNERS ARE RECLAIMED FROM THE BY-PATH OF VICE AND destruction , and brought vnto the high-way of euerlasting happinesse .

COMPILED IN THE SPANISH TONGVE , BY THE LEARNED and reuerend Diuine , F. Lewes of Granada .

Since translated into Latine , Italian , and French .

And nowe perused , and digested into English , by FRANCIS MERES , Maister of Artes , and student in Diuinitie .

1. TIMOTHIE . 4. verse , 8. Godlines is profitable vnto all things , which hath the promise of the life present , and of that that is to come .

AT LONDON , Printed by Iames Roberts , for Paule Linley , & Iohn Flasket , and are to be sold in Paules Church-yard , at the signe of the Beare . Anno. Dom. 1598.

TO THE RIGHT HONOVRABLE SIR THOMAS EGERTON KNIGHT : LORDE Keeper of the Great-Seale of England , and one of her Maiesties most honourable priuie Counsell . ( * )

IN the shoare of the Sea Euxinus , in the land of Colchis , there stoode a Cyttie named Dioscurias , so much haunted of strangers , that , ( as Plinie writeth by record of Thimostenes , ) it was resorted vnto of three hundred Nations of distinct languages , and that the Romans for the better expedition of their wares there , had at length lying in the same 130. Interpreters . Saint Ierome testifieth , that men in times past came to Rome from the furthest Coastes of Spayne and Fraunce , to see Titus Liuius , whose eloquence was famous throughout the whole world . Certainly , famous and excellent was that Citty , that so many resorted vnto , and where the renowned Romans had so many Interpreters lying . And without all question , admirable was the eloquence of Titus Liuius , that fetched men from so farre to see him . Then vndoubtedly ( Right Honorable ) diuine & learned is this reuerend Authour F. Ludouicus Granatensis , whom not onely the spacious Empire of the Latines , but Spayne , Fraunce , and Italie , haue trauailed to see , and tasting the honnyed sweetnes of his celestiall ayre , and finding such supernaturall and heauenly treasures in him , haue not onely com'd to see him , but haue sent thether their Interpreters , there to soiourne , for the better transportation of his wares and commodities . Onely his Meditations in English , done by ANONYMVS . And his Manuell in the Germane tonge translated by Philippus Doberniner . Onely , I wondred that England , whose Voyagers were neuer out-stript by any , had so sparingly and slenderly visited this famous and renowned Diuine : that shee , I say , as Germany had but onely one Interpreter lying with him , seeing that otherwhere she had such aboundance of worthy Factors , & rich linguists .

Entering into consideration of the great scarcity of our Traffickers to so rich a Mine , I discouered certaine corruptions , which as dangerous Rockes threatned shipwracke , to them that sailed vnto him . The Poets faine , that a Dragon kept the Golden-fleece , and yet that hindered not Iason from the conquest of it : neyther did Gyants nor Monsters fright Hercules from his rich spoyles & glorious conquests . Cosmographers write , that in the Mountaines of Albania , and Hircania , Countries of Scythia , there are found the best and freshest Emeralds , the purest Christall , much gold & precious stones , but these Mountaines are encircled with huge woods , wherein are aboundance of fierce and cruell wilde beastes , as Gryphons ; Leopards , Tygers , Panthers , and Dogs of that fiercenes and greatnes , that they pull downe Bulls , and slay Lyons . But as the Dragon amated not Iason , nor the Monsters amazed Hercules , and as these Scythian dangers doe not hinder men from seeking and finding these earthly & terrestriall iewels : so should wee not be discouraged in this spirituall pursute , for a few corruptions and dangers , remembring that all wrytings , ( the sacred Scriptures excepted , which are absolutely pure and perfect ) haue a relish of theyr earthly and corruptible Authours . Nihil ex omni parte beatum , sayth Horace , and yet wee must not doe as Lycurgus dyd , who , because the Grape was abused by potte companiors , cutte downe all the Spartan Vines . For we finde by experience , that this Argument Ab abusu ad non vsum , from the abuse of good things to the abolishing of them , as it hath bred heresies and schismes in the Church : so also rebellions & treasons in the Common-wealth . Plutarch sayth , that it had beene better for Lycurgus to haue digged Wells and Fountaines neere vnto the Vines , and as Plato counselleth , Insanum Deum alio sobrio repressum , that is , to take away the abuse by mixing some quantitie of water with it . Which gaging & moderation , as I haue performed in this interpretation , by remouing corruptions , that as Rocks would haue endangered many : so if other Interpreters , as good Pylots doe the same in this learned Iberian , neuer had Dioscurias moe Interpreters , nor Titus Liuius moe visiters , then Granatensis shall haue . For if that most famous and excellent Phylosopher Apollonius Tyaneus ( as Philostratus writeth ) trauailed almost throughout the whole world , and passed euen to the Mountaine Caucasus , and to the Brachmanes , Phylosophers of India , that he might onely heare Iarchas an Indian Philosopher , in his golden throne professing wisedome among the small number of his schollers , and disputing of the motion of the celestiall Spheres : what ought not Christians to doe , and whether shoulde not they trauell to heare one , not teaching how the heauens are mooued , but how men may come to heauen : yea , how Sinners may be Guyded thether ?

And albeit all the workes of this reuerend Diuine are profitable for instruction in religion , and very auaileable for perswasion to good life : yet my iudgement , ( beeing grounded vpon the iudgements of graue and worthy Diuines , ) doth estimate this booke aboue the rest , as Sybilla Cumaea did the last of her three Bookes vnto King Tarquine . Which with all humility I dedicate vnto your Honor , whom God of his great mercy , hath vouchfafed in this decrepit and ruinous age of the world , to bestow vpon our state for the maintenaunce and countenaunce of Religion and Learning , and for the defacing & suppressing of vice and corruption : like as in times past hee gaue vnto Common-wealths , that needed such helpe , Dauid , Hezekiah , Iosiah , Hercules , Cyrus , Artaxerxes , Alexander Magnus , Scipio Affricanus , Iulius Caesar , Augustus , Mecaenas , Constantinus Magnus , Theodosius , Carolus Magnus , Sigismundus , Ferdinandus , Alphonsus King of Naples , Fredericke Duke of Saxon Prince Elector , and Lord Ernestus his Brother , Laurentius Medices Duke of Florence , and Borsus Duke of Ferrara , with many other Princes and Nobles , some of which were mighty Pillars and Protectors of true Religion and Christianity , & others liberall maintainers and bountifull Patrons of learning and vertue , against all Licinians , Iulianists , Valentinians , Caligulaes , Neroes , Dioclesians , Mahometists , Baiazets , Aretinists , Simonists , & such like Monsters of nature , beeing cruell persecuters of true Religion , enemies of all humanity , and destroyers of all learning and discipline , who despising God and all goodnes , did degenerate so farre from their forefathers , that they delighted wholy to spill the blood of worthy men , to burne famous Libraries , to rob the Church of her patrimony , and to rase and ouerthrow the Vniuersities and Schcoles of all Artes & Sciences , as in the tragicall Histories of former times is recorded , & cannot be but with great greefe remembred .

All ages haue written and spoken great and glorious things of that good Emperour Great Constantine , for his defence and patronage of sacred Christianitie , and bounty vnto the Church and her Pastors : So all Diuines and whole Vniuersities of Schollers doe daily blesse God , who ( in this corrupt & simoniacal age , & in these dog-daies of the Church and Religion , which together with learned Diuines & worthy schollers , doe lie in a desperate Paroxisme , and most dangerous fit , ioyntly shaken and assaulted by wicked Patrons and wretched Atheists ) hath allotted vnto vs , not onely another Alexander , that so honoured the Poet Pindarus , that at the destruction of Thebes , he gaue charge that the family and kinred of Pindarus should be spared , but another Mathias of the newe Law , nay , a true follower and imitater of Christ , who daily casteth out of the Temple of God all them that buy and sell in it , and ouerthroweth the Tables of Money-changers , and the seates of them that sell Doues , endeuouring with all zealous sincerity , to make the house of GOD that that it should be , that is , a house of Prayer , not as Simon Magus would haue it , a Denne of theeues , and a Cage of vncleane byrds .

I humbly entreate your Lordship to accept this small gift , the fruites of a poore schollers study , and weigh it , not according to my skill , which is but weake , but according to the soundnes of the doctrine therein contayned , which is warranted by the authority of the holie Scriptures . Quod si ex tua dignitate spectetur , exiguum est ; sin ex animo meo , magnum . Multum enim dat , qui cupit dare satis , qui dat illud quod habet , qui nihil sibi retinet , qui nihil , quod in se est , omittit . The Almighty God , who is the exceeding great reward of all them , that walke vprightly before him , in whose hand is the length of dayes , blesse and prolong your Honor here among vs , to the perfecting and consummation of that good worke he hath began 〈◊〉 , euen to the vtter extirpation of all Simony , Sacriledge , and 〈◊〉 merchandizing , and to the supportation of all religious Pre 〈◊〉 of the Church , and learned Scholiers of the Land : and after this ●yfe , giue your Lordship euerlasting glory with him , who giueth euery man according as his worke shall be . London the tenth of May . Anno. Dom. 1598.

Your Honours in all humble dutie : FRANCIS MERES .
TYPOGRAPHVS LECTORI .

Da veniam maculis , quas aut incuria fudit , Aut humana parùm cauit natura . Page . Line Fault . Amended . 34. 13. yee . the. 40. 28. course . corse . 41. 17. there wants is . 55. 19. captayne . captiue . 59. 18. them , then . 60. 17. meditation mediation . 65. 1. shall , will . 65. 33. there wants and. 70. 9. there wants how . 73. 3. disturbed distorted . 73. 36. lenity leuity . 81. 12. no , now . 104. 3. doe , doth . 139. 22. grosse , grasse . 145. 16. water , watch . 159. 34. there wants side . 225. 6. felicities , felicity . 234. 5. there wants life . 244. 22. tribulation , tribulations 271. 25. would , could . 300. 24. no , on . 335. 18. ordinarily , inordinatly . 345. 20. more , moe . 351. 1. of , and. 355. 16. seruant , seruants . 356. 20. by , be . 360. 2. there wants in . 369. 2. there wants him . 395. 13. there wants selfe by . Page . Line . Fault , Amended 397. 16. many , man . 403. 11. ther , other . 405. 1. her , his . 405. 35. inordinary , inordinacy . 410. 25. mithout , without . 430. 18. gaine , againe . 460. 12. nature , mature . 462. 5. lenity , leuity . 464. 37. he , is . 464. 37. confirmeth . confirmed . 464. 37. there wants that . 486. 5. to , too . 492. 3. fructure , structure . 494. 2. pallable , palpable . 502. 11. his , the. 503. 13. not , nor . 507. 26. liuings , liuing . 512. 6. there wants the. 513. 28. are , as . 522. 6. there wants in .

Marginalldefects. Page , Against line , there wants . 60. 34 , A cloud . 115 , 25 , Iob , 40. 245 , 13 , the. 272 , 22 , Iob , 20. 256 , 32 , for our , read houre .

Hac maiora sunt Errata , que sensum vulnerant , minuscula veróque , vocem immutant tue humanitati relinquo .

THE PROLOGVE OF the first Booke .

SAY ye , surely it shall be well with the iust . Esay 3. This is the embassage which GOD in times past sent to all the iust by the Prophet Esay , short and briefe in words , but most copious , and exceeding rich in rewards and benefits . Men are wont to be liberall in promises , but niggards and couetous in performance of them : God , after a contrary manner , is so liberall & bountifull in performance , that the words of his promise , are much lesse then his deede and remuneration . For what could be spoken more briefely , then Say yee , surely it shall be well with the iust ? But ō , how many & how great be the blessings , which are contained vnder this small word Well ? Which I thinke so to be left without any extention or exemplifying , that men might vnderstand , that it is impossible , that it should be expressed according to the veritie & nature of the thing : neither that this litle word should be vnderstood of these or those blessings , but of all kinde of blessings , which are comprehended vnder this word Well , without any limitation .

For thys cause it was aunswered to Moses of the Lord , when he asked , what was his name ; I am that I am : no other word being added , Exod. 3. that God might signifie , that his being could not bee circumscribed or defined with words ; but that it was a thing vniuersall , which comprehendeth in it all kind of Essences , & all perfection , which without any imperfection pertaineth to that Essence and beeing . So in this place the Prophet doth put this short word Well , not adding any explication , that he might signifie and intimate vnto vs , that the whole vniuersitie and generalitie of all good things , that can be desired of mans hart , are to be found in thys word , and be conioyned to it , which the Lord doth promise heere to the righteous for reward of his vertue .

This is the chiefe & principall argument , which ( Gods holy Spirit assisting mee ) I haue purposed to handle in this Booke : to the which I will also adioyne counsailes , instructions , & rules , which ought to be obserued of those , who are studious of vertue . According to this purpose this booke shall be deuided into two Tomes , The deuision of the Booke . or two principall parts . In the first shall bee shewed those most straight and firme bonds , which binde vs to followe and embrace vertue : also the inestimable and inualuable fruites and profits which are brought forth by this studie .

In the latter part or Tome , wee will speake of a godly life , which is lead according to the prescript rule of vertue , Two things required to pietie . & of the admonitions & doctrines , which are required vnto it . For there are two things necessary to a man that will become godly and honest . The first is , that hee desire to be really and indeede indued with vertue . The second is , that he may know how to be so indued and furnished . For the first of these two , the first Booke is profitable and auailable : for the second , the second . For they ( as Plutarch sayth ) that teach that vertue is to be embraced , but deliuer not the way and manner how to attaine vnto it , A similitude . they doe as those that light a Lampe to burne , but poure in no oyle . Certes although the second booke is very profitable , yet the first booke ( if I may so say ) is most necessarie . The reason is , because to the knowledge of good & euill , the very light of nature and reason is much conducent , which is bred & borne with vs : but that wee should loue one , and hate another ; embrace one , and flie from another , very great contradictions and lets doe meete with vs , and doe arise of sinne , as well within , as without man .

For seeing that man is compounded of a spirite and flesh , & both parts desire theyr like ; the flesh alwayes seeketh for things carnall and fleshly , in which vices raigne and beare sway ; but the spirit desireth spirituall things , in which vertues haue dominion and preheminence . Therefore the spirit dooth feele and suffer great contradiction and repugnancie of his owne flesh , which hath no feeling , but of those thinges , which delight and bring pleasure ; which desires and appetites , next vnto originall sinne are most vehement , when as by that , the bridle of original righteousnes is lost , with which they were bridled and restrayned . Neyther doth the flesh only resist the spirite , but also the world , Which ( as S. Iohn testifieth ) wholie lyeth in wickednes . 1. Iohn , 5 , The deuill also , a capitall enemie of vertues , doth repugne the spirit , and so doe our corrupt dispositions , and vicious custome , which as an other nature , especially in those , who haue had growth , and are confirmed in wickednes , through the continuaunce and diuturnitie of tyme . Therefore , that a man may passe boldly through the midst of these difficulties , and that hee may approch neere vnto vertue in veritie , and with the whole desire of his hart , to the despight of the flesh and all her powers it cannot be denied , but that these difficulties doe happen to man , and that ayde and helpe is necessary for him .

Therefore , that we may come vnto thys first part , this former Booke is made , and sette foorth , in the which I haue bestowed much paynes , and haue laboured with all my strength , that I might gather ( as it were ) into a bundle all the reasons , which seemed any whit to belong to the qualitie of this matter , or to the manner of this writing for the aduauncement of vertue ; by setting before your eyes the profit and fruites of them , who follow vertue , as well in this life , as in the life to come : and by declaring the great bonds , by which wee are bounde to vertue , seeing that God doth commaund it vnto vs , whom not to obey is exceeding haynous ; and to which we are obliged , as well for that which it is in it selfe , as for that which it is for vs , and towards vs . I was especially moued to handle this argument , for that I dyd dailie see the greater sort & number of men to prayse vertue in words , but to follow vices in deedes . And truely in mine opinion , amongst many other causes of this so great enormitie , one is , because men , ignorant of the condition and nature of vertue , doe esteeme it to be vnpleasant , barraine , and painefull . For this cause , when as they are wholy drowned in vices ( because they seeme more pleasant vnto them ) they flie from all vertue , supposing that there is no sweetnes in it .

I , pittying the error of these men , willingly vnderwent thys labour , that I might shew how many , and howe great be the riches , delights and treasuries ; how great is the dignitie , and beautie of this heauenly Bride : and also that I might demonstrate howe vnknowne it is vnto men ; that these mine admonitions might free them from this errour , and inflame them with the loue of so precious a thing .

For if it bee true , that thys is one of the most excellent things , that are in heauen or earth , and most worthy to be loued & had in honour ; without doubt it is to be lamented , that men are such strangers from the knowledge and desire of so great a good . A great benefite therefore hee shall doe to all mankinde , whosoeuer he be , that endeuoureth to restore thys Lady to her honour , and to seate her in her royall Throne : for shee is the Queene and Lady of all things .

But before I come to my purpose , I will shewe by a certaine example , with what minde thys Tractate ought to bee vsed . Heathen men doe write of theyr famous Hercules , Cicero in the first booke of his offices . howe when he began to waxe a man ( which time is gyuen of Nature to choose , what course of life euery man will follow and enter into ) went into the wildernes , and there sitting long debating & discoursing with himselfe , when he saw two waies , the one of Pleasure , the other of Vertue , which it were better to enter & walke in : at the length , after mature deliberation , Pleasure being neglected , he entred into Vertues path . Truely , if there bee anie thing in the world woorthy of deliberation and aduise , this is it . For if wee so often muse vpon those thinges , which pertaine to the vse of life , and doe so aduisedly deliberate of them ; how much more carefully and thorowly ought wee to weigh and consider of life it selfe ? especially seeing so many and so diuers kindes of lyuing are found in the world .

Proceede therefore , my brother , thys is that , that I woulde haue thee now to do , and to the which I now inuite thee . Therfore thou must know , that before all things it is needfull , that in this short time thou sette behinde thee , the whole rabble of the thoughts and busines of this world , & that thou enter into thys spirituall wildernes , and that thou beginne to deliberate with thy selfe of the manner and way of that life , which it behoueth thee to follow hereafter . Remember , that among all humane affaires there is none , which ought to bee weighed and examined with greater care and attention , and which requireth a longer time in deliberating , then the election of that kinde of life , which is to be followed , & continued till death . For if the beginning be good , those things that follow will be lawdable . On the contrary part , if thy choyce be faultie , what soeuer is built thereon will goe from ill to worse . All other consultations , with the errors that are committed in them , are particuler , thys onely is generall , which containeth all other vnder it .

Tell mee I pray thee , what may be builded vpon an ill foundation ? What doe all prosperous euents profit ? What auaile al admonitions and counsailes , if thy life be ill ordered ? And what doe all aduersities hurt , if thy life be well lead ? Math , 16. For what shoulde it profit a man , though he should winne the whole world , and loose his owne soule ? Therefore we can speake of no matter or businesse more weightie vnder heauen , of none more proper vnto man , or of greater moment : for we doe not intreat heere of riches , or of honors ; but of the lyfe of the soule , and of euerlasting glory . Doe not therfore run ouer these things carelesly , slightly , & sleepingly , as without aduisement thou doost read ouer many other things , oftentimes passing ouer many leaues , desirous to see an end , before thou hast wel examined the beginning : but I would that thou sitte as a Iudge in the iudgement seate of thine hart , & that thou heare all these words with silence & quie tnes of mind . These things are not to be posted ouer hastily , but to be looked to heedfully & discreetly , because in them are handled the whole regiment of thy life , and what soeuer thereupon dooth depend . Consider howe thou wouldest that all the businesses of thys worlde should bee ordered and appointed ; for in determining these things , one mans opinion cannot suffice thee , but haue an eye that they be seene to , examined & scanned of sundry Doctors , Aduocates , and Iudges , least happily thou offend in them .

Wherefore , seeing that in this case we doe not speak of earth , but of heauen ; not of thine , but of thy selfe ; haue an earnest care that this thing bee not considered of slothfully and negligently , but with the greatest attention . If thou hast erred hetherto , now at the length cast with thy selfe , that thou art regenerated and borne againe , and beginne to enter into iudgement with thy selfe , and cut off the thred of thine errors , and begin by another way to vntwist this webbe . O who will nowe so blesse my labours , that thou maist now credite mee , and harken vnto me with attentiue eares , and that like a good Iudge thou mayst pronounce thy sentence and iudgement , according to those things which are spoken and approued vnto thee ; for this thy resolution should be truelie blessed , and thy labour exceeding profitable . I know assuredly that I request too much , and that a wryting cannot be found so effectuall and preuailing , that may effect and performe this request : therefore in the beginning of this my worke ( of what esteeme or value soeuer it bee ) I intreat this one thing , that he who is the power and wisedom of his Father ( who hath the key of Dauid , that he may shutte and open heauen to whom he will ) would be heere present , and so temper these my writings , that they may yeeld a perswasiue spirit & lyfe to those who shall reade them .

But if I shall gette no fruite of thys my labour , yet this shall be a recompence sufficient for mee , that I haue satisfied mine owne desire & delight , and that once I haue filled & glutted my selfe , in praysing & commending a thing greater then all praise , as Vertue is , especially seeing that of a long time I haue longed and wished to apply my minde to this studie . This also I haue obserued throughout all this worke ( which also I haue doone in all the rest of my labours ) that I might fitte and apply my selfe to all sorts and estates of men , spirituall and not spirituall , Clergie and Laitie ; that as the cause and necessitie is common , so also this Treatise might bee as common . For the good , reading this , shall be confirmed in the loue of Vertue , & being deeplie grafted into it , they shall take deepe roote in it : they that be not good , perhaps shall vnderstand by this what they haue lost and forgon . With thys our labour , good Parents may instruct and teach theyr chyldren , when they are but young ; that they may be accustomed from theyr infancie to haue Vertue in honor & reuerence , and to bee studious of it ; seeing it is the greatest ioy that a Father hath , to see his sonne whom he loueth , to bee a louer of Vertue , honest in very deede , and beautified & adorned with all kinde of Vertue .

This doctrine moreouer will be especially profitable to them , whose dutie it is in the Church to teach the people , and to perswade them to embrace Vertue : for heere are deliuered in order , the chiefest instructions , titles and reasons , which make vs debtors vnto Vertue ; to the which also as to common places , euery thing may bee reduced , which is written of this matter . And seeing that heere are handled those graces and blessings , which are promised in this world to Vertue ( which are displaied and vnfolded in her twelue notable and famous preheminences and prerogatiues ) and seeing that it is true , that we haue all these good things and blessings by Christ ; it consequently followeth , that this doctrine shal bring much light to the vnderstanding of the holy Scriptures , especially to those places which intreate of the misterie of Christ , and the inestimable benefite of our Redemption : of the which ( amongst others ) the Prophet Esay , Salomon in his Canticles , and such others , doe write more of purpose .

THE ARGVMENT OF THE FIRST BOOKE .

THIS first Booke , Christian Reader , dooth containe a large exhortation to Vertue , which is the watchman and keeper of the commandements of GOD , in which consisteth true Vertue . This Booke is deuided into three principall parts . In the first part Vertue is perswaded to be embraced of vs , with those reasons and common arguments , which are wont chiefely to bee alledged of the holie and auncient Fathers : as are those bonds , by the which we are bound to our Lord GOD , as well by that , which hee is in himselfe , as by that which he is for vs , by reason of his inestimable benefits , and also by the necessitie of Vertue herselfe , which is prooued and layd open vnto vs by the foure last things : which are , Death , Iudgement , Heauenly-glory , and Hell . And these are handled in the first part .

In the second part , the same thing is conuinced and prooued manifestly by other newe reasons : as are the commodities and profits of grace , which are promised in this life to the students & louers of Vertue . Heere the twelue particuler prerogatiues and priuiledges are rehearsed , by which Vertue is famous & renowned : and they are handled and discoursed of seuerally , and by themselues . Which prerogatiues , although many times they are touched of the Saints and holy Writers , shewing the light , the peace , the true libertie and ioy of a quiet conscience , and the consolations and comforts of the holy Ghost , which things the righteous enioy , and all those excellent benefits , which are circumscribed within Vertues circumference : yet neuer any man was seene , or read of me , who handled this matter so copiously , and in that order , as wee doe . Therefore it hath not beene vnto mee a little trouble , or a small labor to bring together into one head all these things out of diuers places of Scripture , & to call them by their propper names , to reduce them into order , to declare and display them , and to approue euery one of them seuerally by diuers testimonies of the Scriptures and of the Fathers . This diligence was very necessarily bestowed , that they , who are not mooued to loue Vertue for the hope of the good to come , because it seemes to be farre off from them , at the least that they might bee moued with the profite of that inestimable good , which Vertue affoordeth in this world . But because it suffiseth not to produce all the reasons , which proue and establish this question and matter , vnlesse also the contrarie arguments and obiections bee refuted : therefore the third part of this Booke is occupied and conuersant in ouerthrowing and confuting them , in which we plentifully aunswere all the excuses and obiections , which are wont to be alledged of naughtie men , why they doe flie and eschew Vertue .

Because the matter and subiect of these two Bookes is Vertue , wee would not haue the Reader to be ignorant , that by this word Vertue , we barelie or solely vnderstand the habite of Vertue , but also her actions and duties , to the which that noble habit is ordered and disposed : because the Figure is very well knowne , that the effect is signified by the name of the cause , & the cause by the name of the effect .

THE FIRST BOOKE OF THE SINNERS GVIDE : In which is contayned a large and copious exhortation to keepe Gods commaundements .
THE FIRST TITLE . That man is bound to seeke after Vertue , and to serue GOD : and of the excellencie of the Diuine perfection . CHAP. I.

TWO things chiefely ( Christian Reader ) are wont to mooue and stirre vp the will of man to any good action . One is the bond , by which we are bound to iustice : the other is the profit and fruite , which proceedeth & issueth of this action . Honestie & Profit , are to be considered of in euery action . For it is the iudgement of all wisemen , that these two things are to be considered of in euery matter and action ; to wit , Honestie and Profit : which are ( as it were ) the two spurres of our Will , which pricke it forward , and encourage it to take any action in hand . Of these two , although ( for the most part ) Profit is more sought after and desired , yet Honestie is more effectuall and powerfull . For there is not any profit or commoditie to be found in this world , although it be great , which may compare with the excellencie of Vertue : as also there is no losse or discommoditie so great or grieuous , which a wise man ought not rather to choose , then to runne into anie vice , as Aristotle auerreth .

Seeing therefore , that it is our purpose and meaning in this Booke , to inuite men to the loue of Vertue , and to ensnare them with the beautie of it ; I take it that we shall doe very well , if we begin of this more principall part , declaring the bond , by which we stand bound to Vertue : and therefore to God himselfe also , who seeing that he is goodnes it selfe , doth commend nothing in this world , doth desire nothing , doth not account any thing precious but onely Vertue . Therefore with great care and diligence , let vs consider those iust titles and claimes , which God hath , to demaund and exact this so great debt and bond of vs . But seeing that they be innumerable , wee will onely induce sixe of the chiefest , euery one of which seuerally do binde man , with out any excuse , to him in whatsoeuer he can or may . The first and greatest , and which can lesse be declared or expressed , is , to be him that he is ; GOD is that he is . to which is referred the greatnes of his Maiestie , and all his perfections . Hetherto pertaine the incomprehensible magnitude of his goodnes , mercy , iustice , wisedom , infinite power , noblenes , beautie , faithfulnesse , truth , benignitie , happines , maiestie , and the other riches and perfections that be in him ; which are such and so immeasurable , that ( as a certaine famous Doctor saith ) if the whole world were ful of bookes , and all creatures Writers , and all the water of the Sea ynck , first all the bookes should be filled , first all the Writers should be wearied , and first all the Sea should be exhausted and drawne drie , then one alone of his perfections should be described absolutelie , and as it is in deede , and in it selfe . The same Doctor also saith , if God should create a newe man , and should giue vnto him a hart so ample , capable and spacious , as are all the harts of men ioyned and mixed together , if that hart should apprehend with an immeasurable and vnusuall light the qualitie and quantitie of one of these perfections , it would faint , die , or breake in peeces , by reason of the greatnes of that ioy and pleasure , which should redound to it , except it were preserued by the singuler power of GOD.

This therefore is the first & the most equall and iust reason , by which we are bound to loue God , and to serue & obey him , who is truth it selfe in so high a degree , that the very Epicures themselues , who are the ouerthrowers and destroyers of all Philosophy , ( for they denie the diuine prouidence , and the immortalitie of soules ) doe not denie that there is a Religion , which is the worship and adoration of God . Epicures teach , that God is to be serued . For one of them disputing in that Booke , which Tully writ of the nature of the Gods , confesseth and prooueth very strongly that there is a God ; and also he acknowledgeth the altitude of his admirable and wonderfull perfections ; and for them he saith , that he is to be worshipped , adored , and reuerenced , for this is due to the greatnes and excellencie of this most noble substance . Therefore he is to bee worshipped by that name and title onely , if hee had not anie other . For if we honour and reuerence a King for the onely dignitie of his presence , A similitude although hee be without his kingdome , where we receiue no benefit by him ; why rather should we not giue and exhibite all honour and reuerence , to this Lord , who ( as Iohn testifieth ) hath written vpon his garment , and vpon his thigh , Apoc. 19. The King of Kings , and Lord of Lords . It is he that with his three fingers doth beare vp the round Globe of the earth , doth dispose of causes , & moueth the heauens ; it is he that changeth times , altereth the elements , diuideth the waters , bringeth forth the windes , engendereth causes , giueth influence to the Planets , and as an vniuersall King and Lord , doth nourish and sustaine all creatures . The kingdome of God is not by succession . That also is of greater moment , that his kingdom is not by succession , or by election , or by inheritance , but by nature . For euen as a man naturally is greater than a Pismier , so that most noble substance in greatnes doth far excell all other things created : insomuch that euery thing whatsoeuer it be , and the whole vniuersall world , in his eyes , haue scarce the quantitie and bignes of an Emmot . If that vnhappy Philosopher acknowledged and confessed this truth , why shall not Christian phylosophy acknowledge and confesse it ? This therefore teacheth , that although there be many titles and names , by which wee are bound to God : yet this , that we now entreate of , doth excell them all , the which is of such weight & valuation , that ( if there were no other ) this alone deserueth all the loue and seruice of man , yea though he had infinite and innumerable soules and bodies , which might attend and waite vpon his worship and loue . That alwaies hath beene the care and studie of the Saints , whose loue were so pure and sincere , Bernard in his 83. Sermon vpon the Canticles . that of it S. Bernard saide ; Pure loue doth not take strength from hope , and yet feeleth not the hurt of distrust . As if hee should say , that true loue is not kindled through hope to worship God , by which it hopes for any reward from God , neither to waxe colder , although it knowe that it should receiue nothing of him ; for it is not mooued through lucre and profit but through pure loue , which is due to that infinite goodnes .

Although this reason chiefely doth binde vs vnto God , yet it doth lesse moue the weake and imperfect , Why men are lesse moued with the perfection of God . and that for two causes . The first is , because our owne proper commodity doth moue by so much the more , by howe much our owne proper loue hath taken deeper roote in the soule . The second is , because many men being rude and ignorant , doe not vnderstand the dignitie , and beauty of that supreame goodnes . For if they had receiued the knowledge of it , this onely glory & splendour would so steale theyr harts from them , that beeing content with it alone , they would desire no other thing . Therefore I think it not amisse , to open a window to these men , and to yeelde them some light , that they may know more of the greatnesse of thys Lord . This doctrine is borrowed of that excellent & great Diuine Dionisius , who hath no other purpose in his mistical Theologie , then to shew the dignitie of the Diuine essence , beeing compared with all other things created : teaching , that in the contemplation of God , our eyes are to bee turned from all the perfection of the creatures , least we be deceiued , being desirous to measure him by them ; but leauing all these inferiour things , we must lift vp our minds to the contemplation of one Essence , In the contemplation of God , we must turne our eyes from al creatures . which is aboue all Essences ; of one substance , which is aboue all substances ; of one light , which is aboue all lights , in comparison of which , all light is darknes ; of one beautie , which is aboue all beautie , to the which if all beautie be compared , it is deformitie and abhomination .

The clowde into which Moses entred , when he talked with the Lord , Exod , 24. doth signifie this vnto vs , which couered the face of all things , which were not God , that by this meanes the true God might be knowne more easily and more exactly . Thys thing also Elias signified couering his eyes with his Mantle , 1. Kings , 19 when hee saw the glory of God passing by . For a man ought to turne away his eyes from all things , as vnworthy , when hee will contemplate vpon the Diuine glory . This will bee showen more manifestly , if we consider the great difference betweene a thing vncreate , and a thing created : that is , the difference between the Creator and the creature . For we see that all the creatures had a beginning , and that they may haue an end ; but he neither had beginning , neither can haue end . The creatures acknowledge a superiour , and depend of him : The Creator neyther acknowledgeth superiour , nor dependeth of any . The creatures be mutable and subiect to diuers alterations : the Creator hath neither mutation in himselfe , nor any alteration . The creatures are mixt and compound ; but in the Creator no composition is found , by reason of his pure simplenes . For if hee was compounded of many parts , hee should haue one to compound him , who should be before him , which is impossible . The creatures may be moe , then they are ; haue more then they haue ; know more then they know . The Creator cannot be moe then he is ; seeing that the perfection of the whole Essence is in him ; neyther can he haue more then he hath , seeing that in him is the bottomlesse deepenes of all riches : neyther can he knowe more then he doth know , seeing that his wisedome is infinite , and his excellency eternall , to which all things are as present . For which cause the great Philosopher Aristotle called the Creator a pure act , signifying that hee is the chiefest and greatest perfection , to which nothing may be added : for it is impossible that he should participate more of that substance , wherof he is , neyther can any thing be thought of , which is wanting in him . All creatures doe fight vnder the banner of mutability , for like needy and poore beggers , they may be mooued to seeke for that , which is wanting vnto them : but he hath no cause at all to moue himselfe , because nothing is wanting to him , and he is found in euery place . All other things are found to be diuers and differing , and one to be distinguished from an other : but in him there is found no distinction of seuerall parts , by reason of his great simplenes : so that his Being , is his Essence , his Essence is his power , his power is his will , and his will is his vnderstanding , and his vnderstanding is his intent , and his intent is his wisedome , and his wisedom is his goodnes , and his goodnes is his iustice , and his iustice is his mercy : which although they haue contrary effects ( as to pardon and to punish ) yet in him really and in deede they are one and the same ; in so much that his iustice is his mercy , and his mercy is his iustice ; and so in him these operations and perfections appeare onely , but are not contrary in deede , as Augustine hath well noted . For he is most misticall and most powerfull , most beautifull and the strongest , stable and incomprehensible , without place and in euery place , inuisible and seeing all things , immutable & changing all things : hee doth alwayes worke and is euer quiet , hee doth fill all things and is not included , hee is stretched ouer all things and not diuided : he is great without quality , and therefore immeasurable ; hee is good without quality and therefore exceeding perfectly good .

To be briefe , that I may speake many things in few words , all things created as they haue their essence ●ircumscript , which comprehendeth and contayneth them : so haue they their power limited and finit , to which they are extended , and their limited labours in which they are exercised , and theyr circumscript places in which they stand , and theyr certaine names by which they are called and demonstrated , and theyr particuler definitions by which they are declared , & their particuler praedicaments vnder which they are contayned . But that supreme iustice as it is infinite in essence , so is it infinite in power , and in all other things : and as it hath no definition , by which his nature is defined , so it hath no praedicament , vnder which it is contayned , no place in which it is limited , nor name whereby his right propriety may be signified : Yea rather seeing that he hath no name , as Dionysius sayth , he hath all names : for in him are found all perfections , which in these names are comprehended and signified . Whereupon is inferred , that as all creatures are finite and limited , so are they comprehensible : but that deuine Essence solely as it is infinite , so is it incomprehensible of all created intelligences . For euen as , ( saith Aristotle ) that which is infinite hath no beginning , so neither absolutely nor fully can it be comprehended of any intelligence , vnlesse of that , which comprehendeth all things .

What other thing doe those two Seraphins signifie , which the Prophet Esay saw standing before the Lord , Ess , 6 , who sate vpon an high throne , Euery one , sayth he , had sixe wings : with twaine hee couered his face , and with twaine he couered his feete ; But to signifie , that those excellent spyrits , who haue so high a place in heauen , and are the nearest vnto God himselfe , cannot comprehend all that is found in God : neyther come from one to an other that they may knowe and vnderstand these things , although they see him in his proper Essence & beauty ? For euen as one standing vpon the shoare doth see the Sea , A similitude . and yet doth not see the breadth and depth of it ; so those excellent spyrits , and all the other elect , which be in heauen , doe see God really , yet they cannot comprehend eyther the depth of his greatnes , or the altitude of his eternity . And although God in the Scriptures is sayd to sit vpon the Cherubines , yet rather hee may be sayd to stand vpon them , so that they cannot approach vnto him , much lesse comprehend him . This is the darknes , which , as the Psalmist sayth , Psal. 18 , he made his secret place , and his pauilion round about him , euen darknes of waters , and cloudes of the ayre ; that that might be signified , which the Apostle sayth , that God dwelleth in the light that none can attayne vnto , 1 , Tim. 6. and to which there is no passage open : therefore the Prophet calleth it darknes , because it hindrethas well the sight , as the apprehension of God . A similitude . For euen as ( as a certaine Philosopher sayth ) although there can be found nothing more bright and visible then the Sunne , yet nothing is lesse seene then it , by reason of the excellencie of his brightnes , and the weakenes of our sight : so although there is nothing in it selfe more intelligible then God , yet there is nothing in this lyfe lesse vnderstoode then he , for the same reasons . Wherfore he that after any manner knoweth God , after he shall come to the end , and furthest limit of those perfections , which may be knowne , he shall confesse , that hee must further proceede by infinite wayes , and that God is greater then those infinite wayes , then that he may be comprehended : and by how much the more he acknowledgeth that ●ncomprehensibility , by so much the more hee vnderstandeth more of him .

Heere-vpon it is that Saint Gregory saith vpon those words of Iob , Iob , 5. In the 27 , Booke of his Morals , cap. 36. Who doth great thinges and vnsearchable , and meruailous things without number , sayth he , then we speake better of God , when as vnder the awe of consideration , through admiration we hold our peace . For then a man conueniently and seasonably doth prayse that thing , he cannot vtter , when hee is silent . In the same opinion also is Dionysius : In his mist●call Theologie . 〈◊〉 . 1. The secret and mistery ●f the Diuinity , sayth he , which passeth all vnderstanding , wee ●onour and adore with the holy worship and veneration of our minde , and with ineffable and chast silence . In which place he seemeth to allude to that of the Prophet , according to the translation of Hierome , Psal , 65. For thee ô God all prayse wayteth and resteth , and is silent in Sion : signifying that this is the most perfect praise , which is done by holding the peace , and by that ineffable and chast silence : that is by confessing the incomprehensibility and altitude of that vnspeakeable substance , whose magnitude is aboue all magnitude , and whose substance infinitely exceedeth , and differeth from all other substance of things , as well visible as inuisible . In his book of Soliloquies . Cap. 1 Wherfore Saint Augustine also sayth : When I seeke for my God , I doe not seeke for a shape of a body , not for the glory of time , not for the cleerenes of the light , not for beauty , not for the sound of sweet melody , and whatsoeuer plesant tunes : not for the sweete sauours and odours of flowers , oyntments and spices , not for honey and Manna pleasant and delightfull to the tast , not for other things gratefull and welcome to the touch or embrace , neyther doe I seeke for any other thing subiect to these sences , when I doe seeke for my God . God forbid that I should thinke these to be my God , which also are apprehended of the sences of bruite beastes . And yet when I seeke for my God , I seeke for neuerthelesse a certaine light aboue all light , which mine eye is not capable of : a certaine voyce aboue all voyces , which mine eare doth not conceaue : a certayne sauour aboue all sauours , which my nosthrils cannot conceaue : a certaine sweetnes aboue all sweetnes , which my tast cannot conceaue : a certaine embracing aboue all embracings , which my touch cannot conceaue . This light doth shine , where place doth not receaue it : this voyce doth sound , whereas no ayre doth moue it : this sauour doth smell , whereas no blast doth carry it : this tast doth there sauour , where there is no feeding : and this embrace is there touched , where it is not sundered .

But if thou wilt conceaue and vnderstand any thing of this incomprehensible magnitude , behold the frame of this world , which is the worke of his hands , that by the quality of the effect , thou mayst know the noblenes of the cause ; presupposing that of Dionysius in the beginning , that in all things there is sound a Being , an Ability , and a Worke : which three doe so agree betweene themselues , Three things are to be marked in euery thing , the Being , the Ability , and the Worke . that of what sort the Being of a thing is , of the same sort is the Ability of it , and what the Abilitie of the thing is such is the Worke of it . This principle being thus layde , let vs foorth-with enter into contemplation , how beautifull , how well ordered , and how great this world is : for in the firmament there are certayne starres of such great magnitude , as Astrologers say , that in their quantity they exceede eighty times the earth and the water , which together make but one Globe . Then agayne consider how beautifully adorned the world is , and how full of infinite variety of things , which are found in the earth , in the water , in the ayre , and in euery part of it , all which are made with such perfection , that ( monsters being excepted ) from the beginning of the world , euen to this day there is nothing found , to which any thing is wanting to the furnishing or perfection of his Essence . Then consider ( as Saint Augustine sayth ) that God created this huge and admirable frame of the world , in a moment , and made it of nothing : for he made it without any matter beeing , without workmaisters , without any workmen , without any instruments , without patterne , without any exteriour thing contayning example , and without space of time : but only according to the pure and simple conceipt of his owne will , he brought foorth into light this great worke , and this whole vniuerse of things .

Consider furthermore , that with the same facility he created this world , he could haue created infinite thousands of worlds , euery one of which should haue beene greater , more beautifull , and inhabited of moe people . And after hee had made them , hee could with the same facilitie haue cast them downe againe and ouerthrowne them , and brought them to nothing without any resistance . Therefore tell mee , if according to the doctrine of Dionysius ( as it is presupposed before of vs ) the power and force of the cause is knowne by the effects and work , and by the power & force the Essence is knowne : What maner of power shall it be , from whence so great a worke proceeded ? and if this power be such and so great , what an one , and howe incomprehensible is that Essence , which is knowne by that power ? This contemplation without all doubt , doth farre exceed all humane reach . In this we must further consider , that all these excellent and great workes , not onely as they are , but as they might haue beene , are as though they were not in the viewe of that diuine power , yea after an infinite manner they are lesser : for that is infinitely greater , to which this power doth extend it selfe . Who then will not be astonished , considering of the greatnes of such an Essence , and of such a power ? which although a man cannot see with his externall eyes , yet he may make a most certaine coniecture , and gather of the foresaid reason , how great it is , & how incomprehensible .

This wonderfull immensitie of God , that great Schooleman Thomas Aquinas doth show in his Breuiarie of Diuinitie , by this example . We see ( sayth he ) in things corporall , that by how much any thing is more excellent , by so much also it is greater in quantitie ; for we see that the element of the water is greater then the earth , and the ayre greater then the water , and the fire then the ayre : furthermore , the first or lowest heauen , is greater then the element of fire , the second heauen greater than the first , and the third then the second ; and after the same manner , by ascending euen to the tenth Spheare , yea euen to that heauen , which is aboue all the Spheares , whose greatnes is incomparable . That any one may plainly see , if he haue any consideration , how little the Globe and roundnes of the earth and water be , if they be compared with the heauens . The Astrologers also say , that the whole circumference of the earth and water , are but as a pricke or a poynt in comparison of heauen : which they proue manifestly by their demonstrations . For although the circle of the heauen be deuided into the twelue signes of the Zodiacke , through which once in a yeere the Sun doth runne , yet in eyther Horizon onely sixe are seene : for the bignes and standing of the earth , dooth take vp and possesse no more place of heauen , then a leafe of paper or a tablet will , being placed and sette in the Center of the world , from whence the compasse of the heauen may be seene without let or impediment . Seeing therefore that that heauen which is aboue all the Spheares , which is the chiefest and the noblest body of the world , is of such an inestimable magnitude aboue all bodies , we may easily vnderstand ( sayth Thomas ) how God , who is without any circumscription the chiefest , greatest , and best of all things , as well of things corporall as spirituall , who also is the maker of them , ought & must exceed all things with a certaine infinite magnitude , not in quantitie ( for he is no body ) but in excellencie and noblenesse of his most perfect Essence . But that we may returne from whence we are digressed ; after the same manner we may search in all other things , how great and of what condition be the magnitudes & perfections of this Lord . For it is necessary that they be such as his Essence is . Ecclesiasticus confesseth that , where he speaketh of Gods mercy , Eccle. 11. According to his greatnes ( saith he ) so is his mercy : of such sort are all the rest of his perfections . Such is his goodnes , such is his benignitie , maiestie , gentlenes , wisedome , sweetnes , noblenes , beautie , omnipotencie , and to be briefe , such is his iustice . He therefore is infinitely good , infinitely sweet , infinitely amiable , and woorthy whom all creatures should obey , feare and reuerence : insomuch , that if mans hart could containe infinite loue and feare , and infinite obedience and reuerence , all that should be obliged by the bond and rule of iustice , to the dignitie and excellencie of this Lord . For if as euery one is more worthy & more excellent , so greater reuerence is due vnto him , it followeth , that seeing the excellencie of God is so infinite , that also infinite reuerence is due vnto him . Heereupon is inferred , that all that which is wanting to our loue and reuerence , whereby we doe not come to that measure , is therefore wanting , because it is indebted to a dignitie of such greatnesse . Which thing seeing it is so , how great , I pray thee , is that debt , which this onelie title , although there were no other , doth request of vs in the loue & obedience of this Lord ? What I pray thee will he loue , who doth not loue so great a goodnesse ? What will hee feare , who doth not feare so great a Maiestie ? Whom will hee serue , who will not attend vpon such a Lord ? For what is thy will made , if not to loue and embrace that , which is good ? If then he be the chiefest good , what is the cause that our will doth not loue & embrace him , aboue all that is called God ? And if it bee so heynous an euill , not to loue or feare his Lord aboue all things , what wil it be not to esteeme or regard him ? Who would haue euer supposed , that the malice of man would haue come to so great impietie ? Neuerthelesse , to that height of peruersitie they are come , that for a little beastly pleasure , or for a little honour , or for a small gaine and filthy lucre , doe offend and contemne so great a goodnesse . O blindnes to be deplored , ô insensiblenes more then bestiall , ô deuillish rashnes and presumption . What doth not he deserue who dareth such things ? with what punishment , with what kind of torture , shall the contempt of so great a maiestie be worthily satisfied ? It is certaine , that it shall be punished with no lesser torment , then that which is prepared for such an offence ; that is , that whosoeuer hee be that contemneth God , shall be tormented in hell fire euerlastingly , and yet neither shall he worthily be punished .

This then is the first Title , which bindeth vs to the loue and seruice of this Lord : which bond is so great , that all bonds , by which by any manner of meanes in thys world we are bound to any person , eyther for his excellency , or for his perfection , are vnworthy the name of bonds , if they be compared with this . For euen as the perfections of all other things being compared with the diuine , are no perfections : so neither the bonds , which by reason of their perfections and excellencies are named such , are bonds , beeing compared with this : as neyther all the offences made onely to the creatures cannot be called offences , if they be compared to them , by which the Creator himselfe is offended . For which cause Dauid also in that paenitentiall Psalme sayth , that he had offended the Lord onely , Psalm , 50 , and onely sinned against him , albeit he had offended most grieuously against Vrias , whom he had commaunded to be slaine , being innocent : and against his wife , whom he had defiled with filthy adultery , and against all his owne kingdome , which hee had so scandalizd . Yet hee saith that he had sinned against GOD onely ; for he knew that all euils , offences , and inconueniences , were of no moment in comparison of the filthines of that sinne , for asmuch as it repugned the Law of God . Therefore the consideration of that enormitie , did so greatly afflict him , that he contemned , and set at naught all other iniu●ies and offences whatsoeuer . For euen as God is infinitely greater then all creatures , so also our debt is infinitely greater , in which wee are bound to him , and also the offence greater which is committed against him . For there is no proportion of a thing infinite , to a thing finite .

THE SECOND TITLE . Of the bond in which we are bound to Vertue : and to attend vpon GOD , by reason of the benefite of our Creation . CHAP. II.

WE ought not only to apply our selues vnto Vertue , and to obey the diuine commaundements , for that which God is in himselfe ; but also for that which hee is to vs : that is , by reason of his innumerable benefits : of which although wee haue spoken in another place , for that purpose which then we had in hand , neuerthelesse heere also wee will handle the same things : that they being before our eyes , we may see plainly , by how many names and titles we are bound to serue such a giuer . Of these benefits our Creation is the first , of which ( seeing that it is knowne to euery bodie ) onely I will say that , that man wholy is bound for that alone to serue and attend vpon the Lord , who hath created him . For according to all lawes , a man is a debtor of all that he hath receiued . Seeing that therefore by this benefite he hath receiued his being , that is , his body , with all his senses , and his soule , with all her powers and faculties , the consequent is , that he must bestow all them to the seruice of his Maker , vnlesse he will be accounted towards him a theefe , and an ingratefull man , beeing enriched with so great a benefit . For if a man should build a house , whom shall it serue for , but for the Lord who builded it ? And if a man shall plant a Vineyard , who shall gather the grapes ? shall not hee that hath planted the Vineyard ? And if a Father hath a sonne , whom shal he rather serue then his father , who begat him .

This is that , which auncient lawes doe say , that it cannot be esteemed how great the authority of the father is ouer his children , which reacheth so farre , that it was lawfull for a father being in necessity to sell his child : for in respect of that , that hee hath giuen to his child to be that he is , therefore the father hath that power ouer his child , that he might doe with his child what he would . If therfore the dominion and authority of a father be so great ouer his child ; what shall be his dominion and authority , from whom is deriued the being of all fathers , as well in heauen as in earth ? And if they as Seneca sayth , who haue receaued a benefit , ought to imitate and follow the fertile field , which yeeldeth much more , then it receaueth : how shall wee make aunswere to God , in this measure of gratitude , seeing that we cannot yeeld more vnto him , then we haue receaued of him , although we yeeld all that we haue ? But if he that yeeldeth no more , then he hath receaued , doth not obserue and keepe this law and rule ; Honour is due to God , because he is our father . what shall we say of him , who yeeldeth lesse , then is bestowed vpon him ? And if , as Aristotle sayth , there cannot be rendered like to God and our parents , how shall there be giuen like to God , who hath bestowed more vpon vs , then all the fathers in the world ? But if it be a greeuous offence , if a sonne be disobedient to his father , what a wickednes will it be to be rebellious to God , who by so many names is our father ? Yea in comparison of whom no man deserueth the name of a father ? This is that which the Lord worthily complayneth of by his Prophet . Mal. 1. If then I am your father , sayth he , where is mine honor ? If I be your Lord , where is my feare ? Against the same ingratitude an other Prophet also enueieth , and that with words more stinging & pearcing : D●ut. 32. Ah peruerse and froward generation , sayth he , ah foolish and vnwise people , doest thou render such things to the Lord ? Is not he thy father , that hath bought thee , that hath made thee , and proportioned thee ?

These are they that doe not lift vp their eyes to heauen , neyther doe behold themselues being forgetfull and vnmindfull of themselues . For if they would view and behold themselues , they would secretly aske themselues , and they would endeuour to know , what was their first originall and their first beginning : that is , of whom they were made , and to what end they were created ? By the consideration of the creation , man doth come to the knowledge of his Creator . Ezech. 29. For by the knowledge of these things , at length they shold come to the knowledge of that , which of duty they ought to doe . Because men doe not these things , they liue as though they sprung and were begotten and made of themselues . As liued that cursed King of Aegypt , whom God threatneth by his Prophet saying : Behold , I come against thee , Pharaoh King of Egipt , the great Dragon , that lyeth in the midst of his riuers , which hath sayde , The riuer is mine , and I haue made it for my selfe . After this manner liue all they , that forget theyr Creator , as though they were created of themselues acknowledging no maker . Better did Saint Augustine , Augustine in one of his Soliloquies . ca. 31. who by the knowledge of his making and beginning came to the knowledge of his Creator , saying in one of his Soliloquies : And I returned to my selfe , and I entred into my selfe , and I sayde vnto my selfe : Who art thou ? and I aunswered my selfe , a reasonable man and mortall : and I began to discourse and dispute with my selfe , what this was , and I sayd : Whence commeth ô my Lord God this manner of creature ? Whence , but from thee ? Thou madest me , and not I my selfe . Who art thou ? Thou art hee , by whom I liue , thou art he by whom all things liue . Who art thou ? Thou ô Lord art my true and onely God , omnipotent , and eternall , incomprehensible and vnmeasurable , who alwayes liuest , and nothing dyeth in thee . O my God tell me thy humble seruant , ô mercifull God tell mee poore wretch , tell mee I pray thee for thy mercies sake , whence is this manner of creature , but from thee ? Shall any man be the maker of himselfe ? Is to be and to liue taken from any other then from thee ? Art not thou the chiefest good , of whom all things are that be ? For whatsoeuer is , is of thee , because nothing is without thee . Art not thou the fountaine of life , from whence floweth all life ? For whatsoeuer lyueth , liueth by thee , because nothing liueth without thee . Thou ô Lord then hast made all things . Shall I aske who hath made me ? Thou ô Lord hast made me , without whom nothing is made . Thou art my maker , & I thy worke . I giue thee thanks , ô my Lord God , by whom I liue , and by whom all things liue . I giue thee thanks ô my framer & fashioner , because thy hands haue made me , & fashioned me . I yeeld thee thanks ô my light , because thou hast enlightned mee , and I haue found both thee , and my selfe . This is therfore the first of the diuine benefits , and the foundation of all the other . For all other doe presuppose a Being , which is giuen by this benefit ; and so all are gotten and ioyned with this as accidents with their substance , in which they haue their ground and footing , that by this meanes thou mayst vnderstand , how large & liberall a benefit it is , and how worthy it is that thou shouldest deepely and profoundly consider of it . Goe too therefore , if God requires so great a thanksgiuing of thee for euery one of his benefits , what doest thou thinke that he will require , for this alone , which is the foundation of all the other ? Especially seeing that it is the condition of the diuine Godhead , that as he is most liberall in bestowing of his benefits , so is he most desirous , and as it were couetous in requiring thanks for them . Not because hee doth stand neede of them , but because our duty doth will them . For in the old Testament we reade that God did no sooner bestow one benefit vpon his people , but forth-with it being scarse bestowed , he commaunded , that it should be had amongst them in perpetuall memorie , and that for it they should giue euerlasting and immortall thanks . Exod , 12 , So when he deliuered his people from the Egyptian seruitude and yoake , scarsely they were gone out of that Countrey , when he commaunded , that euery yeere they should celebrate a solemne feast in remembrance of that benefit . Exod. 13. For that end also he slew all the first borne of the Egiptians , and forthwith commaunded that all the Israelites first borne should be sanctified vnto him , as well of men as of beasts , which after that should be borne of them , or amongst them . Exod. 16. GOD requireth of vs , gratefulnes and thanksgiuing . The Lord sent the Israelites Manna from heauen , where-with they might be fed , and hee fed them with that kinde of meate forty yeeres in the wildernes : as soone as they had begun to eate it , he commaunded them to gather a certaine measure of the Manna , and to put it into a pot , and to lay it vp before the Testimony , that all posterity might haue knowledge of this benefit . Not long after that , he gaue them a famous victory against the Amalekites , and sayd vnto Moses : Exod. 17. Write this for a remembrance in the booke , and rehearse it in the eares of Iosua .

If therfore God be so carefull , that the memory of his temporall benefits should liue for euer amongst his people ; what will he not require of vs , for this immortall benefit , seeing that our soule , which he hath giuen vnto vs , is immortall ? Heerevpon sprung that consideration , which moued the holy Patriarches to build Alters , that there might be monuments and remembrances as often as they receaued any particuler benefits of the Lord : yea they did remember in the names of their sons receaued benefits , Gen. 41. least they shold be buried in obliuion . Wherfore a certaine holy man very well concluded , that man should not oftner breathe , then he should be mindfull of his God . For euen as he alwayes hath a Being , so alwayes ought he to giue thanks to his Lord God for his immortall Being , which he hath receaued of him . The Bond of this obligation is so great , that also it was not vnknown to the Ethnick Philosophers but there were amongst them , that exhorted men that they should not be ingratefull to God . Epictetus . Epictetus a Stoicke Philosopher was wont to say : O man be not ingratefull to that high power , for benefits receaued , as are thy sight , hearing , tast , &c. But more for thy life , which he hath giuen thee , and for other things with which he nourisheth and sustaineth thee . Giue thanks to him for the ripe fruites , for wine , for oyle , and for all other things . But especially thou oughtest to blesse him , because he hath bestowed vpon thee the light of reason , that thou mayst vse all them afore-sayd , and that thou mayst know theyr valour and worth . If an Heathen man shall so commend gratitude , & shall exact it so strictly for common benefits ; what ought not a Christian man to doe , who hath also receaued a greater light of faith , and greater , & more excellent benefits and blessings of God ?

But perhaps thou wilt say ; That the benefits of nature are of God . that these common benefits doe seeme rather to be of Nature , then of God : to which why therfore am I bound for the disposition or the order of thinges , which are regularly done , and doe obserue theyr course ? Alas , this is not the voyce of a Christian , but of an Ethnick , yea rather of a Beast . But that thou mayst know and acknowledge this more manifestly , heare the same Philosopher , chiding and correcting such men . Thou wilt say perhaps that nature bestoweth these benefits vpon thee : Ah thou too much ingratefull man , doest thou not mark , that in saying that , thou doest change a name of God ? what other thing is Nature then God , who is the first and chiefest nature ? Not therefore , ô ingratefull man art thou to be excused , when thou saiest that thou art bound to Nature , and not to GOD , seeing that not any nature may be found without God . If thou shouldest obtaine any thing of Lucius Seneca , and afterwards shouldest say , that thou art indebted to Lucius , and not to Seneca , thou dost not change thy Creditor , but onely his name .

Another reason why we are bound to serue GOD our Lord : because he is our Creator .

FVrthermore , not onely the debt of iustice , but also our own necessitie , doth binde vs to haue alwaies a respect and an eye to our Creator : if after that we be created , we will attaine vnto felicitie and perfection . For we must know , that those thinges , which are borne and breede ( after a common manner of speaking ) are not forthwith borne with all their perfection . All things that are borne , are not by and by perfect . They haue many things perfect , yet many things in them are wanting , which afterwards are perfected . That perfection he must adde and giue , who began the worke . So that it pertayneth to that cause , which gaue the first Beeing , to giue also the finishing and perfection . Heere-vpon it is , that all effects in their kinde , haue recourse and looke backe to their causes , that of them they may receiue their last perfections . Plants do labour as much as lies in them , that they may finde out the Sun , and that they may send foorth theyr rootes into the earth , which produced and brought them foorth : Fishes also doe not goe out of that water which engendered them : a Chickin being excluded out of the Egge , by and by doth hatch it selfe vnder the winges of the Henne , and followeth her wheresoeuer shee goeth . The same doth a Lambe , who after that he is brought forth , presentlie hasteth to the dugges of his Damme ; and if there were a thousand sheepe of the same fleece and colour , yet hee knoweth his owne Damme , & goeth alwaies with her : as though he should say : Hence I haue receaued that I haue , hence I will require that which I want . This almost in all naturall things hath place , and also it would come in vse amongst artificiall things , if either they had sence or motion . If a Painter in delineating & pourtraying a picture , should leaue the eyes imperfect , if that picture could perceiue it , A similitude . or could be admonished of that it wanteth , what doost thou thinke that it would doe ? whether would it goe ? it is certaine that it would not goe to the pallace of a King or of a Prince , because they could not satisfie the desire of it , nor supply his want : but it would returne to the house of his Maister , and there would desire him , that he would make it perfect , and that he would finish that he began . Tell mee , ô reasonable man , what is the cause , that thou doost not that , which vnreasonable creatures doe ? Thou art not yet perfect , many thinges are lacking in thee , many things are as yet wanting to thee , before thou art finished or perfected . The first example and patterne , as yet is not scarce delineated and drawne ( as we say ) after a rough and rude manner : the comlines , decking & trimming of the worke are yet wanting , which most plainly conuinceth the continuall appetite of that nature : which alwayes as it were feeling her owne necessitie , desireth alwayes seruentlie , and seeketh carefully that which is wanting to her .

God will afflict thee with hunger , that being compelled by this necessity , he might make thee enter in by the right gate , and that thou shouldest haue respect vnto him . For this cause , hee that made thee , would not presently finish and make thee perfect : and for this cause he would not presently make thee rich . Hee dyd this , not because hee is couetous , but because hee is louing and fauourable to thee , knowing that it is good , that thou shouldest be such an one , not that thou shouldest be poore , but that thou shouldest be humble ; not that thou shouldest alwayes be in neede , but that thou shouldest alwaies haue respect vnto him . If therefore thou be blinde , poore , and standing neede of many things , why doost thou not runne to thy Father that created thee , and to the Painter that shadowed thee , that hee may perfect those things which are missing and wanting ?

See how ready in this busines was King Dauid , Psalm , 119. Thine hands , ( saith he ) haue made and fashioned me , giue me vnderstanding that I may learne thy commaundements . As if he should say , thy hands ô Lord , haue made all that is good in me ; but thy worke & thy frame is not yet perfect & absolute in euery part . The eyes of my soule among other things are not yet perfect , I haue not yet that light , by whose benefit I may know and discerne , what is wanting in me , & what is necessary for me . But of whom may I request that which remaineth & is behind , except of him , who gaue that I haue ; that to whom the beginnings are due , to him also the end might be due ? Giue mee therefore ô Lord that light , illuminate the eyes of this borne blinde , that I may acknowledge thee with them , and so that may be perfected , which thou hast begune in me . If therefore it appertaineth to this Lord , to giue the last perfection to thy vnderstanding , it shall also pertaine to him , to giue the same perfection to thy will , and to the other faculties and powers of thy soule : that by this maner this frame may bee finished of the same workman that begunne it . This therefore shall be done without defect , it shall encrease without discommoditie , it shall bee enriched without great preparation , and quiet rest shall be giuen vnto it without the possession of many things . Through him , a poore and myserable creature is content with his estate ; in him rest contented the clothed and the naked , the destitute , and he that is regarded , he that wants all things , and he that is happy in possession of all things . Prou , 13. Wherefore , worthily said the wise man , He is as rich , hauing nothing , and is as poore , hauing great riches . For the poore , who hath GOD , All things without God , are nothing . is rich : and on the contrary part , he is most beggerly and poore , who is without God , although hee be the mightiest Monarch in the world . For what doe riches & power profit a wealthy man , beeing distracted with a thousand maner of cogitations , beeing wearie of all things , and lothing all things ? which vices proceede of the appetite , which can be satisfied with no riches . What doe costly garments , delicate fare , full store-houses , and such like profit him , to ease the griefes and bitternesses boyling and seething in his soule ?

A rich man , with all his riches lying in his bed , in one night a hundred times doth tosse and turne himselfe , neyther can hee sleepe , because he hath not that he desireth ; & hee fearest least that he hath should be taken away . Of all those things , which hetherto haue beene spoken , that is conuinced and prooued , that thou maist know how greatly thou art bound to serue GOD , not onely for the debt of this benefit , but also for the complement & finishing of our felicitie and happinesse .

THE THIRD TITLE . How we are bound to the Lord GOD , by reason of the benefite of preseruation and gouerning . CHAP. III.

NOT onely man is bound to the Lord his GOD for the benefit of Creation , but also for the benefite of preseruation : for it is he that made thee , & after he made thee , hee also preserueth thee , so that thou doost depend of his hands , and thou canst no more lyue without him , then bee without him , before thou wast created . This is no lesse a benefit than that former . For that was but onely once done for thee , but this is alwaie done and renued , and the Lord daily by one meanes or other , dooth estsoones create thee : for him he continually preserueth , whom he once created . Not lesse power , nor lesse loue is required in the one , then in the other . If thou therefore owest so much vnto him , who created thee in a moment ; how much more shalt thou be indebted to him , for that he preserueth thee continuallie ? thou doost not mooue a foote , which hee doth not mooue , neither doost thou open or shutte thine eyes without his helpe . And if thou doost not beleeue that God doth moue thy members when thou doost mooue , thou art not worthy that thou shouldest be called a Christian : but if thou doost beleeue , that he doth yeeld and bestow vpon thee this fauour , and yet darest offend him , I doe not know by what name I shoulde call thee .

Tell me , if a man should stand in an high tower , and should hold an other man in his hand hanging by a small thred , A similitude . durst he thinkest thou , that seeth himselfe in such a case , slaunder and rayle at him that holdeth him ? If thou therefore , that art sustained of the Diuine goodnesse , as hanging by a very small thred , that if God doth but a little draw backe his hand , thou necessarily commest to naught ; how is it possible , that thou darest prouoke to wrath that Diuine Maiestie , which sustaineth thee , euen in that same time , wherein thou offendest him ? In his mysticall Theologie , ca. 4. For as Dionisius sayth ) the vertue and goodnes of the chiefest Good is so excellent , that the creatures when they are immorigerous and disobedient , doe receaue of his immeasurable vertue the Being and Ability , by which they striue and strugle against him , that they may both Be , and be able to repugne him . Which seeing that it is so , how darest thou offend with thy members and sences that Lord , who preserueth thee ? O great blindnes , ô intollerable rebellion . Who euer saw so impudent a conspiracy ? The members doe rise against the head , of which their life and death dependeth . The day will come , when this iniury shall be manifested , and the complaints of the diuine honor shal be heard . Haue yee conspired against God ? It is equall and right that the vniuerse of the whole world shold likewise conspire against you , and that God should arme euery creature to the reuenge of that iniury , and that all the whole circumference of the earth should warre against the ingratefull , and those that will not acknowledge this benefit . For it is meete , that they that would not open their eyes , whilst they had time , and were inuited of so great a multitude of diuine benefits , I say , that is meete , that their eyes shold be opened by the multitude of torments , which neuer shall haue end . But what will be done , if to these aforesayd we set before thee , the plentifull , rich and aboundant table of this world , All things created for the vse of man . which the Lord hath created for thine vse ? Whatsoeuer is found vnder the cope of heauen , is eyther for the vse of man , or for the vse of that thing , which attendeth and wayteth vpon man : for if man be not fed ( as I may so say ) with flies , that flye in the ayre , yet he is fed with those birds , which are fed with these flies : and if hee eate not grasse and wild hearbs , yet he eateth the beasts of diuers sorts and kinds , which are nourished with these hearbs . Cast , and cast againe thine eyes vpon euery corner of the world , and thou shalt see how spacious and large the bounds and limits of thy riches are , and how plentifull and affluent is thine inheritance . Euery thing that goeth vpon the earth , that swimmeth in the water , that flyeth through the ayre , that shineth in heauen , is thine . But all these benefits are of God , and the works of his prouidence are the glasses of his beauty , and testimonies of his mercy , the sparks of his loue , and the reports and prayses of his liberality . See how many Preachers God sendeth vnto thee , that thou mayst know him . All things that are in heauen and in earth ( sayth Saint Augustine ) doe tell me , that I should loue thee ô my Lord , and they doe not cease to make the same proclamation to all men , that no man can be excused . If thou hast eares that thou canst vnderstand the voyces of the creatures , thou shalt perceaue manifestly , how they all together teach thee , that thou shouldest loue God . For all they in holding their peace , cry that they were made for thy seruice , that thou , as well for thy selfe , as for them , mightest serue both thy Lord & theirs . The expostulation of the elements with man . Heauen sayth , I doe minister vnto thee by day the light of the Sunne , and by night the benefit of the Moone and starres , that thou shouldest not walke in darknes ; and I doe giue and send vnto thee diuers influences , that diuers things may encrease and breed with thee , that thou mayst not perish thtough hunger . The ayre sayth , I doe apply my selfe vnto thee , that thou mayst breathe in me : I doe coole and refresh thee ; I doe temper and moderate thine internall heate , least it consume thee : I haue in me diuers kinds of birds , that by their variety and beauty thine eyes may be delighted , thine eares with their singing pleased , and thy pallate by their tast contented , and satisfied . The water sayth , I do serue thee in the appoynted times of the yeere with my rayne and showers ; I doe refresh & comfort thee with my riuers and springs : I doe bring forth & nourish diuers kinds of fishes , that they may be meate for thee , I doe water thy sowing , thy gardens , & fruitfull trees , that thou mayst be nourished with them all , I doe giue thee way through the midst of the Sea , that thou maist traffique with the whole world , and that it may be at thy pleasure to ioyne thy riches with the wealth of another Hemispheare . What thinkest thou that the earth will say , which is the common mother of vs all , & as it were the shop and ware-house of all naturall things ? Truly it will say not without reason , I doe beare thee as an vnprofitable lump , I thy mother doe carry thee as it were in mine armes , I doe prouide thee of necessaries ; I doe sustaine thee with the fruits of my bowels ; I haue participatinn & communion with all the other elements , with all the heauens , and I doe pertake of all theyr influences , and I doe fruitfully yeeld and giue thee all my benefits . To conclude I like a good mother , neyther leaue thee in life nor death : for in lyfe I doe suffer thee to tread vpon mee with thy feete , and doe sustaine and beare thee vp ; and in death I yeeld thee a place of quiet and rest , and I doe hide and enclose thee within my wombe . What neede I many words ? All the world doth cry with a loud voyce , Behold with what great loue my Lord and Creator doth affect thee , who created me for the loue of thee , and willed that I should serue thee for him , & that thou in like manner shouldest loue and serue him , who created me for thee , and thee for himselfe .

These are , ô man , the voyces of all the creatures : marke and giue eare now that there can be no such wicked deafenes , as to heare these voyces , and to be ingratefull for so great benefits . If thou hast receaued a benefit , pay thy debt by thankfulnes , least thou be plagued with the punishment of ingratefull persons . For euery one of the creatures ( as very well sayth a certayne Doctour ) doe speake to , The creatures do cal vpon vs with three words . and call vpon man with three words , Receaue , Render , Beware : that is , receaue a benefit , render thy debt , and beware of punishment , if thou doest not render it .

But that thou mayst more feruently meditate & think vpon these things , consider how Epictetus a Philosopher , of whom we haue made mention before , came to the knowledge of this Diuinity : who willeth that in all things created we shold heare and see our Creator , The saying of Epictetus saying : When the Crow doth crooke , and doth fore-shew any change of weather , it is not the Crow that doth fore-shew this to thee , but God himselfe . And if by mans voyce thou be admonished of any thing , is it not in like manner God , who created man , and gaue vnto him power and ability , that he might be able to admonish ? That thou mayst know that the Diuine power doth worke somtimes by one meane , and somtimes by another , that he may doe as seemeth good in his owne eyes . For when things are of any great moment , which he would haue signified vnto vs , he causeth that they be signified of more worthy and more noble Embassadours . Furthermore , the same Phylosopher goeth forwards : At the length when thou hast ended the reading of my counsailes and aduises , thou shalt say vnto thy selfe ; These things are not spoken vnto me of Epictetus the Phylosopher , but of God . For from whence , if not from him hath he got this faculty of pleading & perswading ? Therfore not he , but God by him hath told these things to me . Hetherto Epictetus . How shall he be worthy the name of a Christian , who blusheth and is ashamed to proceede thither , whether this Heathen man proceeded ? Certainly it is a most shamefull thing , that eyes enlightened with the clearenes of fayth should not see this , which , eyes set in the mist and darknes of reason did see .

It may be gathered of these afore-sayd , how vnworthy and how vild a thing it is not to serue the Lord God .

THis being thus , what shall be the Sea of this so great ingratitude , to swim in the Ocean of so many and great benefits , and not once to remember , of whom these benefits are bestowed ? Saint Paule sayth , Rom. 12. Hee that doth well vnto and blesseth his enemie , heapeth coales of fire vpon his head . Therefore if all the creatures of this world be the peculiar benefits of God , what other thing then , shall the whole frame and machine of this world be , then a fire of so much wood and so many fagots , as there are creatures in the world ? What hart then is so hard and sencelesse , that beeing in the midst of this fire doth not burne , yea and feele the heate ? Is it possible ô Christian , that thou who receauest so many benefits daily and without intermission , sholdest not lift vp 〈◊〉 eyes somtimes to heauen , that thou mayst see , who it is , that bestoweth so many blessings and good things vpon thee ? A similitude . Tell me , if it should happen that thou being wearied through a long iourney , shouldest rest thy selfe at the foote and bottome of some Tower or Castell , and shouldest exceedingly and extreamely be tormented with hunger and thirst ? If one in that Tower or Castel should reach thee as much meat and drinke as thou desirest , canst thou contayne thy selfe , but that thou must needes lift vp thine eyes , and see who it is , that so well deserueth of thee ? Certainly I thinke that thou canst not but doe it . What other thing doth God to thee from his high and lofty heauen , but raigne vpon thee without ceasing his benefits ? Giue me any thing eyther small or great , which is not giuen from heauen and from aboue , by the speciall prouidence of God . Why then somtimes doest thou not lift vp thine eyes to heauen , that thou mayst acknowledge and loue so liberall a Lord , and so continuall a benefactour ? What other thing doth this carelesnes show , but that men haue put off theyr owne nature , and haue degenerated into the nature of vnreasonable beastes ? Thou wilt say , that it is a filthy thing to say that we are made like vnto beasts , and that we resemble beastes in our conditions ; but yet it is reason and meete , Men like vnto swine . that wee speake of men according to their deserts . For in this wee are like vnto Swine feeding vnder an Oake , who when their Keeper climeth into the tree , A similitude . and beateth downe the Acorns with his whyp or staffe , they are onely busied in eating , and grunting , pushing at one an other , and seeking to driue one another from their meate , neuer looking or respecting who gaue them this meate , neither know they how to looke vp , that they may see from whose hands this benefite discended . O yee beastly ingratitude of the sonnes and children of Adam , who when ye haue ( besides the light of reason ) countenaunces and visages erected and looking vp to heauen , yet yee will not with the eyes of your bodies , lift vp and eleuate the eyes of your minds towards heauen , that yee may see , acknowledge , and giue thanks to him , who bestoweth so great benefits vpon you ? Dost thou thinke , that it pleaseth God , that men should be excelled & exceeded in reason of beastes ? The law of gratitude is so generall , and so beloued of God , that hee would haue this inclination imprinted euen in wilde beastes , as we see plainly and euidently by many examples .

See Aulus Gellius in the 5. booke & 14. chap. What is more cruell and fierce then a Lyon ? and yet Appion Polihistor writeth , that Androdus a Dane , the seruaunt of a Romane Senator , beeing constrained to take his flight into Affrica through the bad dealing of his Maister with him , being daily and vniustly beaten & abused ; and that his lurking might be the more safe and secret , he liued in the wildernes of fieldes , and in the desert of sands ; and hauing gotte into a certaine Den farre from any frequencie of people , there hee hid and reposed himselfe . Not long after , a Lyon came thether into the same Denne , The notable gratitude of a Lyon . with one of his feete lame & wounded , pittifully complaining , and lamenting the griefe of his wound . At the first , the seruaunt was horribly afraide , but at the length , the Lyon beeing mild and gentle , came vnto him , and lifting vp his foote , showed it to the seruaunt , as though hee seemed to desire his helpe . Androdus ( as sayth Appion ) pulled out a great stumpe or stalke of a tree sticking in the sole of his foote , and crushed and squeased out the putrified matter that was festered and corrupted within the wound . The Lyon being eased through the cure and helpe of Androdus , putting his foote into his hands , he laid him downe and rested himselfe : & from that time three whole yeeres , the seruaunt and the Lyon liued together , in the same Denne , and with the same foode . For what soeuer wilde beastes the Lyon hunted & tooke , hee brought the more principall and daintier parts of them to Androdus ; which he with the mid-day sunne ( for he had no fire ) rosted and eate . At the length , Androdus being wearie with that kinde of life , fledde away , the Lyon being absent : and being taken , and brought to Rome to his Maister , he was condemned to the beasts . In the meane time , the Lyon was also taken , and brought to Rome , & is let in for to fight with Androdus . The Lyon when hee sawe him a farre of , on a suddaine stoode still , as though he was amazed , and after that , as though he should know him , came vnto him leysurely and peaceably . Then he mooued his tayle , after the manner and custome of fawning doggs , gently and meeklie , and licked his legges and hands with his tongue softly , and pleasantly .

Androdus , at these blandishments and allurements of so cruell and fierce a beast , plucked vp his spirits , and at length knew the Lyon , and both seemed to reioyce . For this cause , the man and the Lyon were both sette free , which Lyon was giuen to the man by the Suffrages of the people . Afterwards ( as Appion proueth by the testimonie of the whole people of Rome ) Androdus ledde this Lyon by a small thong of leather through out the whole Cittie , about all places where men meet to talke and to be merry , and much money was giuen to Androdus , & a long while after , the people euery where cast flowers vppon the Lyon . Plinie lib , 8. cap. 17. Furthermore , one Helpis of Samos sayling into Affrica , his shyp standing by the shoare and he going on land , espyed a Lyon fearefullie gaping vpon him , for dread of whom he gotte vp into a tree . But the Lyon lying him downe at the roote of the tree , with that gaping that he terrified , with that he desired and besought helpe and pittie . A bone , through hys strong and fierce byting and griping , stucke fast in his teeth , which so hindered his feeding , that hee was almost pined to death . Helpis , seeing the thing , came out of the tree , and pulled out the bone , hee holding and applying his mouth to his hand . And so long as the shippe stayed by the shoare , the Lyon requited the benefit of his helper , for he continually & daily bringing his prayes to him , feasted all that were in the shyppe .

No lesse admirable is that , which is remembred of another Lyon , The like to this is reported of Henricus Leo , Duke of Saxonie . See Krantius in his Saxonie lib. 6. cap. 34. who fighting with a Dragon , was wonderfully ouerbidden and ouer-matched of him , so that through the woundes that the Dragon gaue him , his life was greatly endangered : by great chaunce a certaine Knight beeing on hunting , came that way , and seeing the Lyon in such hazard , helped him , and killed the Dragon . For which benefit , the Lyon followed the Knight , and neuer left him afterwards : and when the Knight went foorth to hunt , the Lyon did his part in the chace . But when as the Knight tooke shippe without the Lyon , the Lyon seeing himselfe forsaken and left of his Maister , cast himselfe into the sea , and by swimming followed the shyp ; but beeing wearie through too much labour , hee was drowned in the water , no body being at hand to help him . What shall wee say of the fidelitie & gratitude of Horses ? Plinie reporteth of certaine Horses , The gratitude of horses . Plinie , lib. 8 cap. 42. which lamented the death of their Maisters : of others , which shed teares for the death of their Maisters . King Nicomedes being slaine , his horse pined away to death . Some Horses haue reuenged their maisters death with their heeles , and with byting . So a certaine King of the Scythians beeing slaine , when as the conquerour came to dispoyle his slaine enemie , he was killed of his horse with his blowes and byting .

These are light and slight , if we compare them with the fidelitie , friendship , and gratitude of doggs ; The gratitude of doggs . Plinie lib. 8. cap. 40. of which the same Plinie doth remember admirable things . Hee writeth of a dog which did fight against theeues , and beeing sore beaten , would not depart from his slaine Maister , but driue away birds and wilde beastes , that they should not teare the dead body . And that a dog , Iason Lycius his Maister beeing slaine , woulde eate no meate , but died through hunger . But hee speaketh of another , admirable beyond the rest , which hee testifieth to haue happened at Rome in his tyme , Appius Iunius , and Publius Silius beeing Consuls . When as punishment was inflicted vpon a certaine youth in the matter and cause of Nero Germanicus , his dogge could not bee driuen from the prison , neyther would he depart from his Maister , but his Maister beeing cast into that place , whether condemned men were throwne , he sent forth lamentable howlings , a great company of the people of Rome standing about him .

But heare more wonderfull things ; when one of the standers by had cast meate to the dogge , the dogge tooke it , and layde it vpon the mouth of his dead maister . At length , when as by the sentence of the Iudge , the dead body was cast into the Riuer of Tyber , the dogge endeuoured to keepe it vp , that it might not be drowned . What can be worthy of greater admiration ? In the time of Henricus Auceps the Emperour , a certaine dogge in the pallace of Caesar , Ditmarus , in the first booke of his Chronicle . knowing the enemie of his Maister , ranne vpon him , and with a suddaine snatch bytte his right hand , and as though the matter had been well doone , hee returned to his friendes , wagging his taile . All that were present maruailing at it , and hee that was bitten beeing asked in what thing he had wronged the dogge ; he confessed , that he had secretly killed the Maister of the dog , lying a sleepe , beeing wearied , his dog striuing much against it , but all in vaine .

If therefore beastes , in whom there is no reason , but onely a certaine sparke of a naturall instinct , by the which they acknowledge a benefit , be so gratefull , and are aydful in what they may , and doe obey and serue their benefactors ; howe can it bee that man should be so carelesse , and so forgetfull of him , from whom come and flow to him so many benefits ; seeing that hee is enobled with so great a light , to acknowledge benefits receiued ? Is it possible , that hee shoulde suffer himselfe to bee excelled of beastes , in the law of humanitie , fidelitie , and gratitude ? especially , seeing that they are infinitely greater , which man hath receiued of God , then those which beastes can expect of man : seeing also the person , who dooth giue , and the loue from which they are giuen , & the intent for which they are giuen , are much more excellent : and that GOD doth not giue , that he expects lucre or gaine thereby , but of his meere grace and loue towards vs ? Surely , it is a thing to bee astonished and amazed at , and which doth sufficiently and euidently argue , that there is a certaine kinde of deuils , which doe blind our vnderstanding , harden our will , and disturbe our memory , that wee may not remember so great a benefactour .

Furthermore , if it be so great an offence , not to remember this Lord , what , I pray thee , and how great will it be , to offend him ? yea to offend him with his owne benefits ? The first degree of ingratitude , sayth Seneca , is , not to recompence benefits with benefits : Diuers degrees of ingratitude . the second is , to forget the benefactour : the third is , to doe ill to him who hath doone well to thee : and that seemeth to be most vilde and vnworthy : but who doth offend his benefactour with those same benefits which hee receiued of him , and doth conuert those benefits to the iniury and hurt of his benefactour ? Truly I know not whether any man may bee found in the world , who dooth that vnto another man , which many men dare doe vnto GOD himselfe . A similitude . Who is that man , ( although he be neuer so dangerous and wicked ) who when he hath receaued most ample and large gifts of a King or Prince , that with them will foorth-with muster together an Armie , and set vpon the King ? And doost thou wretched man , with those same benefits , which God the giuer of all good things hath bestowed vpon thee , mooue warre against him , and stirre vp and sette thy self against him ? What greater wickednesse can bee thought of ? A similitude . Would it not be a wickednesse intollerable , if a married woman should giue all her Ouches , Tablets , Ringes , Chaynes , Earings , and Bracelets ( which her husband gaue her , that shee might be beautified with them , and to please him , ) to an adulterer , that shee may allure him to her loue ? I doe not thinke that a more execrable and damnable thing coulde bee thought of in the world ; and yet this iniurie is doone to man of man , to an equall of an equall . But how much greater , and filthier is it , if such great iniurie be offered to God ?

Men doe abuse the gifts of God to the iniurie of the giuer . And what other thing doe men daily , when as they doe spend and consume their fortitude , strength , health , and riches , which God hath giuen them , vpon ill works , & most filthy and dishonest actions ? They wax more proud & do mightily swell through fortitude ; they hunt after greater glory through beautie ; in health they more easily forget God ; by riches they become more couetous , and more greedy to sucke out the blood of the poore , by riches they study how to heape vp moe riches , they doe deck and trim their bodies beyond measure : they lye in waite for the virginity and chastity of women , and they doe that they , as an other Iudas , may sell the blood of Christ ; and they as Iewes may buy it at an appoynted price . And how may I remember sufficient worthily the abuse of the rest of the benefits ? The water serueth their gullet : they abuse the beauty of the creatures to their lust : the fruites and blessings of the earth doe wayte vpon their couetousnes : The graces and habites of nature doe encrease their pride ; through too much prosperity they waxe mad and foolish , and through aduersity they are so deiected and cast downe , that they make shipwrack of theyr soules , and runne into damnation .

The murtherer riseth early and killeth the poore and the needy , Iob , 34. and in the night hee is as a theefe , as it is written in Iob. To be briefe , whatsoeuer God created for his glory , they conuert it to be instruments for their madnes and frenzie . He should enter into a bottomlesse pit of miseries , if any would exactly remember their distilled waters , smels , fumigations , apparell , Babilonian tapestry : and their diuers kinds of delicates , boyled , rosted , broyled , fryed , and a thousand other superfluities , of the which ( that there might be more skill to sinne ) not onely whole books are written , but also imprinted , so little shamefastnes there is amongst vs , and so great strength the enticements of the flesh haue got . All these precious things , for which wee ought to giue to the Lord God infinite and euerlasting thanks , they vse as the prouokements of their riotousnes and luxuries : peruerting the vse of all the creatures of God , and making them the instruments of vanity , which they ought to make the instruments of vertue . To be briefe , they haue vowed and bequeathed all things which are in the world to the lusts and delights of their flesh : but nothing to their neighbour , whom God hath commended so seriously vnto them : For when they shold giue any thing to their neighbour , then they are onely poore , then they rip vp and record that they are much endebted , in all other things , neyther are they endebted to any man , neyther is anie thing wanting or lacking to them . Therfore ô my brother , doe not suffer , that this so dangerous a burthen layd vpon thee doe remaine to the houre of death ; which by how much it is greater , by so much a straighter account shall be exacted of thee . That God giueth much to him , who is ingratefull , is a certaine kinde of iudgement : but when he giueth to him , that abuseth his benefits , it is a token of reprobation . For in this we shew that wee haue put off all shamefastnes ; the beasts in this kinde of vertue doe goe before vs , and are much more thankfull to their benefactour , then wee are . Wherefore if the Niniuites shall rise against the Iewes at the last iudgement , and shall condemne them , because they were not moued to repentance by the preaching of Christ ; let vs beware and take heede , least God condemne vs for the example of beasts , because they doe loue their benefactour , whom we doe not loue .

THE FOURTH TITLE . That we are bound vnto Vertue by reason of the inestimable benefit of our Redemption . CHAP. IIII.

AFter the benefits of our Creation and Preseruation , followeth the inestimable benefit of our Redemption . To handle and speake of this benefit , I finde my selfe so vnworthy and so vnapt , that I am vtterly ignorant where to begin , or where to make an ende . I know not what to speake , neyther what to keepe close and silent . If the idlenes and slothfulnes of men did not neede this prick to liue well , it were better to adore with silence the altitude and depth of such a benefit , then to obscure and darken it with the harshnes ( that I may so speake ) and penury of my tongue . A similitude . It is remembred in the writings of auncient men , that a certaine famous Paynter , when he would depaynt the funerall solemnity of a certaine Kings Daughter , fayned many of her kinsfolks & alliance standing about the course with sorrowfull and heauy countenances ; hee ioyned also the mother vnto them , more mournfull and sorrowfull then the rest : When he came to delineate and pourtray the father , hee did couer his face with a certaine artificiall shadow ; signifying thereby that his Art did heere faile him . By which new deuice and inuention he expressed the greatnes of his greefe . If therefore all our knowledge is not sufficient to declare the benefit of our Creation , what tongue , what eloquence , what oratory , can sufficient worthily expresse the benefit of our Redemption ? God created all things with the onely becke and pleasure of his will ; but for mans redemption he sweat thirty three yeeres , hee shed his blood , neyther had he any one member or sence , which was not tormented and vexed with some particuler and peculier greefe . It seemeth that an iniury is done to this glorious misterie , if any man shall suppose that he can expresse it with humane tongue .

Then what shall I doe ; shall I speake or shall I holde my peace ? I may not be silent , and I cannot speake . How can it be , that I should keepe in silence thy mercy so vnmeasurable , and how shall I declare this mistery so high and so to be adored ? To hold my peace ingratitude , to speake may be called rashnes and presumption . Wherefore ô my God , I intreate thine vnmeasurable piety , grant vnto me , that as long as I shall speake of thy glory after my rude manner , those blessed spirits , which are aboue in heanen , who know how to glorifie thee , may prayse and glorifie thee for me , and that thy holy spirit may administer and supply vnto me those things , wherin I faile .

After that man was created , and seated in a place of delights in great dignity and glory , The beginning of mans perdition . and also was bound to God with so great and straight bonds , as the benefits were great , that he had receaued of him , he became disobedient and rebelled : and of those things , of which he should haue taken and receaued greater causes of louing his Creator , of those he receaued and tooke greater occasion of treason and disloyalty . Therefore he was thrust out of Paradice , and cast into banishment , yea , and was adiudged to hell fire ; that as hee was made a companion with the deuill in sinne , so hee might be his companion in punishment . The Prophet Elizeus sayd to his seruant Gehezi , 4 , Kings , 5. Thou hast receaued siluer and garments of Naaman : therefore the leprosie of Naaman shall cleaue vnto thee , and to thy seede for euer . Like was the iudgement of God against man , who seeing that he had affected the riches and treasure of Lucifer ( that is his pride and ambition ) it was meete that he should be infected with the leaprosie of the same Lucifer , which was the punishment of his pride . Behold then man made lyke vnto the deuill , being a follower of his fault .

Therfore when man was so abhominable in Gods eyes , and had incurred so great displeasure , our most gracious and most mercifull Lord , did not disdaine to respect vs , he did not looke to the iniurie done to his supreame Maiesty , but to the misfortune of our owne misery : more lamenting our errour , then desirous of reuenge , for the contumely offered vnto him : he determined to repaire man and to reconcile him vnto him , his onlie begotten sonne being our Mediatour . But how hath he reconciled man vnto him ? What humane tongue shall declare this vnto vs ? The admirable misterie of the incarnation Christ hath procured so great friendship between vs and God , that not onely God hath pardoned to man all his fault , hath receaued him into his fauour , hath made him one and that same with himselfe through a certaine vnion of loue , but ( that which passeth all greatnes ) hath made such a likenes and similitude betweene himselfe & mans nature , that amongst all things created , there can be found no greater conformity , than are the Deity and humanity : for they are not one and the same through loue and fauour , but also in person . Who euer durst haue hoped , that a wound so largely gaping , should after this manner haue beene drawne together ? Who euer could haue thought , that these two natures , betweene which there was so great difference both of nature and of offence , that euer they could haue beene so neerely ioyned together ; not in one house , not at one table , not in one loue , but in one and the selfe same person ? What two greater contraries may be giuen , then God and a sinner ? And what two things are now more straightly and narrowly combined together , what more commixt , then God and man ? There is nothing higher or nobler then God ( saith Bernard ) and there is nothing lower or baser then that clay , of which man is formed .

Neuerthelesse , with so great humility GOD descended vpon the earth to man , and with so great sublimitie earth ascended to God , that whatsoeuer God hath done , earth may be said to haue done it , and whatsoeuer earth hath suffered , God may be sayd to haue suffered it . Who would haue said to man , when he was naked , & knew that he had incurred the wrath of God , when he sought lurking holes and corners in Paradice , wherein he might hide himselfe ; who ( I say ) would haue then said , that the tyme should come , when this vild substance should be vnited to God , in one and the selfe same person ? Thys vnion is so neere , straight , and faithfull , that when it was to be dissolued , ( which was in the tyme of the Passion ) it would rather rent and breake , then faint and forsake . Death might seperate the soule from the body , which was the vnion of nature ; but it could not pluck GOD from the soule , nor from the body : for that was the vnion of the Diuine person . For what it once apprehendeth with so strong a loue , it neuer forsaketh . This is that peace , this is that health and saluation which wee receaue by the benefit of our Mediatour and Sauiour .

Although we are such and so great debtors for thys benefit , that no mans tongue can vtter it , Wee are bound to God , not onely for our Redemption , but for the manner of it . yet we are not lesse bound to God for the manner of our Redemption , then for the redemption it selfe . O my Lord , I am bound to thee in a high degree of dutie , that thou hast deliuered me from hell , and hast reconciled me vnto thee ; but much more owe I vnto thee , for the manner it selfe , by which thou hast deliuered me , then for the liberty it selfe , which thou hast giuen me . All thy works are admirable in all things , and although a man doth thinke when he hath considered one thing , that not any thing remaineth , which may be added to further admiratio● , foorth-with all that wonderment vanisheth , when he turneth his eyes to contemplate an other thing . O lord , the glory of thy greatnes is not diminished , if one wonder dooth seeme to expell and put out another : but these are tokens of thy greater glory .

But what was the meane , ô my Lord , by which thou wouldest take away my euils and wickednesses ? There were infinite meanes by which thou couldest haue helped me , and giuen me perfect saluation , without labour , and without any price . Notwithstanding , so great , and so admirable is thy liberalitie , that to show me more manifestly the greatnes of thy loue & goodnes , thou wouldest helpe me with so great dolours , that the onely cogitation of them was sufficient , to extract bloody sweat from all thy members , & thy passion ( a little after ) through dolor to cleaue a sunder the hardest Rocks . O my Lord , the heauens doe praise thee , and the Angels sette forth thy wonders . What ? didst thou neede our good ? or were our euils any preiudice vnto thee ? Iob , 35 , If thou sinnest , ( sayth Iob ) what doost thou against him ? yea , when thy sinnes be many , what doost thou vnto him ? If thou be righteous , what giuest thou vnto him ? or what receiueth he at thy hand ?

Thys GOD so rich , so voyde of all euill , he whose riches , whose power , whose wisedome cannot increase , or be greater then it is ; he that was neither before , nor after the creation of the world , greater or lesser then he is now ; he that is neither more illustrious , or lesse glorious , because Angels sing his prayse , and men doe glorifie him , nay if all the creatures should curse and blaspheme him ; thys great Lord , not of necessity , but of meere charitie , it not hindering him , that we were his enemies , he dyd not disdaine to incline and bend the heauens of his maiestie , and to descend into this valley of misery , to be clothed with the flesh of our mortalitie , and to take all our debts vpon him , & to cancell them , to suffer and vnder-goe greater torments , then euer any suffered heeretofore , or shall suffer heereafter .

Ah my Lord , for the loue of me thou wast borne in a stable , and layd in a Cratch ; The means by which we are redeemed . for me thou wast circumcized the eyght day ; for me thou flying into Egipt , liuedst there in banishment seauen whole yeeres ; and for mee thou diddest sustaine diuers persecutions , and wast molested and vexed with infinite iniuries . For the loue of me thou didst fast , thou didst watch , thou didst run hether & thether , thou didst sweat , thou didst weepe , and thou didst proue by experience , those miseries which my sinnes deserued ; and yet thou wast without any sinne , neyther was there guile found in thy mouth : neyther hadst thou offended , but wast offended . To be briefe , for me thou wast taken , forsaken of thine , denied , sold , presented now before this Iudge , now before that , falsely accused before them , beaten with fists , spette vpon , mocked , whypped , crowned with thornes , reuiled with blasphemies , hanged vpon the Crosse , dead , and buried . At the length thou didst free me from all euill , dying vpon the Crosse , and ending thy life , thy mother looking on : at which time thou wast found in so great neede and misery , that in that thine intollerable thirst , a small drop of water was denied vnto thee , by which thou mightest refresh and coole the heate of thy mouth . Not onely thou wast forsaken of all externall things , but also of thine owne Father . What is worthy of greater admiration , then that the God of so great a maiestie , should end his lyfe vpon the cursed tree of the Crosse , with the title of a malefactour ? When any man , yea of meane estate , commeth to that misfortune , that he is to be punished with like death for his offence and fault , and thou by chaunce dost know him , seeing his countenaunce , thou canst not sufficiently wonder , considering into what an vnhappy estate his misery hath cast hym , that hee must vnder-goe a death so cruell and ignominous . Wherefore , if it be an admirable thing , to see a common man of inferiour degree to be compassed with so miserable calamitie ; what will it be to see not a man , but the Lord of all creatures to be so plunged ? Can a thing be seene with greater admiration , then God himselfe to be brought into so great misery for the offences of one malefactour ? And if by how much the person is more worthy , and more noble , who is slaine , by so much hys case is more admirable and more miserable ; The Angels were astonished at the passion of our Lord O yee Angels , to whom the height and excellencie of this Lord is so perfectlie knowne & vnderstood , tel me , what was your griefe and discruciatement ? What was your admiration & astonishment , when ye saw him hanging vpon the tree ?

The Cherubins , whom God in the old Testament commaunded to be placed at the two ends of the Arke of the Couenant , theyr faces beeing turned one to another towards the Mercie-seate , as though they beheld it admiring & wondering , doe signifie vnto vs , that those high and supreame spirits were astonished , when they did see and behold a worke of so great pietie ; when ( I say ) they did see God made the propitiatorie sacrifice of the worlde hanging vpon a tree . Nature herselfe stoode astonished , and all the creatures were suspended from theyr functions ; the principalities and powers of heauen were amazed , considering this inestimable goodnesse , which they knew to be in GOD. What then shall they doe , who doe not swimme in waters of so great admiration of the Sea ? What shal they doe , who are not drowned in the Ocean of this goodnes ? How cannot he but be amazed , as another Moses astonished then in the Mount , when the figure and patterne of this misterie was reuealed vnto him , and he cryed out with a loud voyce , The Lord , Exod. 34. the Lord , strong , mercifull , and gracious , slowe to anger , and aboundant in goodnesse and truth . Beeing able neyther to say , nor doe any thing , but to proclaime with a high voyce that mercy , which God then shewed to him ? What shall hee doe , that couereth not his face as Elias dyd , 3. Reg. 19. when he saw God passe by him , not in the figure of his maiestie , but in the forme of his most lowly humility : not ouerthrowing Mountaines , & renting in sunder Rocks by his infinite power , but presented to the eyes of a froward Nation , & commaunding Rocks to be rent and clouen in sunder through his compassion ?

Who then will not shut the eyes of his vnderstanding , who will not open the bosome of his will , that he may perceiue the greatnesse of thys loue and benefit , and loue thys Lord without any meane or measure ? O the height of loue , ô the depth of vnmeasurable humility , ô the greatnes of mercy , ô the bottomlesse pitte of incomprehensible goodnes . O Lord , if I bee so greatly indebted to thee , because thou hast redeemed me , what doe I not owe thee for that manner , by which thou hast redeemed me ? Thou hast redeemed mee with most great dolours , with contumelies and ignominies not to be borne ; in so much , that thou wast made a reproch of men , and the scorne of the whole world . Through thy reproches thou hast honored me ; through thy accusations thou hast defended me ; through thy blood thou hast washed me ; through thy death thou hast raysed me ; and through thy teares thou hast freed me , from euerlasting weeping , and gnashing of teeth .

O good Father , who so tenderly louest thy chyldren , thou art that good and true Sheepheard , which giuest thy selfe foode for thy flocke . O thou most faythfull Keeper , who lavest down thy life for thy Sheepe , which thou tookest to defend & keepe : with what rewards shall I recompence this so great a benefit ? with what teares shall I requite thy weeping ? with what lyfe shall I remunerate thy holy and pure liuing ? There is too huge and great a difference , betweene the life of man and God ; betweene the teares of the Creator and the creature .

But if ô man , it be apparent vnto thee , that thou art not onlie indebted vnto God , that hee dyed not onely for thee alone , but for the whole world , beware thou be not deceiued . The Lord suffered not onely for all in generall , but also for euery one in particuler . For so he dyed for all , that also he dyed for euery one . For by his infinite wisedome , all they for whom he suffered , were so present to his eyes , that they were all comprehended as it were in one ; and with his vnmeasurable loue he embraced all in generall , and euery one in particuler , and he so shedde his blood for all , as if it had beene for one . To conclude , his loue was so great and so exceeding , that ( as the holy men of GOD doe say ) if but one onely amongst all men had been guiltie and faultie , yea for him alone he would haue suffered all that , which he suffered for all . Marke therefore , and ponder with thy selfe , howe much thou art indebted to thys Lord , who hath doone so great thinges for thee , and would haue doone much greater , if thy necessitie had required greater .

Of this afore-said it is gathered , how great an offence it is to offend our Sauiour .

I Would that all creatures would tell mee , if any benefit greater , if a greater bond , if greater fauour than this may be found ? Let the whole assembly and company of Angels tell me , if God did euer such things for them ? Who then is he , that will refuse to offer himselfe vp wholy a sacrifice to GOD ? For three things man oweth himselfe vnto GOD. For three causes ( saith Anselme ) ô Lord , I owe all that to thee , that I am : First , because thou hast created mee , I owe all those things to thee which are in me . Secondly , because thou hast redeemed me , I owe the same , but by a more iust title . Thirdly , because thou hast promised thy selfe a reward vnto mee , it maketh mee eftsoones to owe my selfe wholy vnto thee . Why therfore shal I not giue my selfe once wholy to him , to whom I owe my selfe by so many meanes and titles ?

O exceeding ingratitude , The hardnes of mans hart . ô the hardnes of mans hart : a hard hart in deede thou art , if thou be not bended and moued with so many benefits , if thou doest not render ouer and giue thy selfe for so many gifts . There is not any thing found in this world so hard , but that by some Art and workmanship it may be mollified and softned . Mettals melt through fire , Iron is made tractable by the same ; the hardnes of a Diamond is broken by the blood of a Goate : but thou , ô hart of man , art harder then any rocke , harder then Iron , harder then a Diamond : when as neyther hell fire may breake thy hardnes , nor the Art of thy most mercifull and louing father may mollifie thee , nor the blood of the vnspotted Lambe can make thee tractable . Seeing therfore thou , ô Lord , hast exhibited and giuen vnto vs so great goodnes and mercy , doth it seeme a thing tollerable vnto thee , that any man should be found , who loueth thee not ? Who is vnmindfull of thy benefits ? Yea , which is most insufferable , that blusheth not to offend thee ? What loueth he , that doth not loue thee ? For what benefit will he be gratefull , who doth shew himselfe ingrateful for thy benefits ? How can I not but worship him , but serue him , who so deerely hath loued me ? Who with so great dilligence hath sought for me , who with so great labour hath redeemed me from all euill ? Iohn . 12. If I were lift vp from the earth , sayth our Sauiour , I will draw all men vnto mee . With what violence ô my Lord ? With what chaines ? With the violence of thy loue , and with the chaines of thy benefits . I will draw thee with the cords of a man , Ose. 11. sayth the Lord , and with bands of loue . Who will not willingly be drawne with thy cords ? Who will not suffer himselfe to be bound with thy bands ? Who would not couet to be bound , and to be ouercome of so great benefits ? But if it be such an offence not to loue this Lord , what will it be to offend him , and to violate his commaudements ? Is it possible , ô man , that thou hast hands to offend those hands , which haue been so liberall towards thee , that for thee they were nailed to the Crosse ?

When as that lasciuious and vnshamefast woman would haue allured the holy Patriarke Ioseph to adultery , and solicited him to be vnfaithfull to his Lord , the chast young man defended himselfe after this manner , G●n. 39. Behold , my Maister knoweth not what he hath in the house with me , but hath committed all that he hath to mine hand , besides thee , which art his wife : how then can I doe this great wickednes , and so sinne against God ? As if he should say : If my Lord hath beene so good and liberall vnto me , if hee hath committed all his goods vnto my trust , if hee hath me in such great honour : how can I haue hands ready to offend so good a Maister , who hath bound me to him with so many benefits ? In which place we are to note , that hee was not content to say , that it was not decent or meete , that I should offend him , or I ought not to doe this ; but he sayd , How can I doe this great wickednes , &c. Signifying that the greatnes of benefits ought not onely to bridle our will , but also to take away our power and strength by any meanes to offend our Lord God . If these kind of benefits deserued so great gratitude and thankfulnes : what doe not the diuine benefits deserue ? That man had committed to the hands of Ioseph that which he had , and God hath committed to thee those things he hath . Now compare those things which God hath , with those things which that man had ; and see by how many wayes those are greater and more excellent then these . They are double and triple , which thou hast receaued of God , if thou comparest them with those , that Ioseph receaued of this man . All things are giuen vs of God . Tell me I pray thee , what wealth , what riches hath God , which he hath not communicated vnto thee ? The heauen , the earth , the Sunne , the Moone , the starres , the Seas , riuers , birds , fishes , trees , liuing creatures , to be briefe , all that is found vnder heauen , is in thine hands . What ? not onelie those things , which are vnder heauen , are in thy power , but also which are aboue the heauens , that is the glory of them , and eternall blessednes . All things are yours , sayth the Apostle , whether it be Paul , 1 , Cor. 3. or Apollos , or Cephas , or the world , or life , or death : whether they be things present , or things to come , euen all are yours . That is , ordained and appointed for your saluation .

But what if I shall say that thou onely hast not those things , which are aboue the heauens , By how many wayes god is ours . but that the Lord himselfe of all heauens is giuen vnto thee by a thousand wayes ? Hee is giuen vnto thee , as a Father , as a Tutor , as a Sauiour , as a Maister ; he is thy Phisition , he is the price of thy redemption , he is an example to thee , a helpe , a remedy , a keeper . To be briefe , the father hath giuen vnto vs his sonne ; the sonne hath deserued for vs the holy Ghost , whom the father and the sonne sendeth vnto vs , from whom proceedeth all good things .

Seeing therefore that it is as true as truth it selfe , that God hath giuen all things into thine hands which he hath , how can it be , that thou hast hands to prouoke and incense him ? Doest thou thinke that it is a thing to be borne , to be ingratefull to a father so good , and to a benefactour so liberall ? Certainly this seemeth to be extreame wickednes , but if to this ingratitude thou ioynest the contempt of the benefactour , and iniury or offence , what a mischiefe will that seeme to be ? If that young man ( whom before we remembred ) tooke himselfe to be so bound and chayned , that hee had no power or abillity to offend him , who had committed vnto him all the substance of his house : how wilt thou finde strength in thy selfe to offend him , who hath giuen to thee heauen , earth , and himselfe ? Ah vnhappy man , more vnthankfull then the beasts , more cruell then Lyons and Tygers , more insensible then the stones ; is it possible , that thou canst not keepe thee from so great wickednes ? What Beast , what Lyon , what Tyger , is so vnmindfull of benefits , that will hurt him , In the sixt booke of his Hexaemeron . of whom he is benefited ? Saint Ambrose speaketh of a certaine dogge , which a whole night lamented his Maister , slaine of one of his enemies , with barking and howling . In the morning many men came to the dead corps , and amongst others he also came , that had slaine the man . The dogge , seeing that homicide , A dogge bewrayeth a murtherer . made out sodainly against him , and leaping at him began to bite him , by which thing the wickednes of this priuy murtherer was layd open and vncouered .

What sayst thou , ô man , if a dogge be so faithfull for a peece of bread , and with so great loue doth affect his Maister ? Doth ingratitude so please thee , that thou wilt suffer thy selfe to be excelled of a dogge in the law of gratitude ? If thys brutish creture burned with so great anger against the murtherer of hys Maister , why art not thou also displeased and out of patience at these , Our sinnes nayled the Lord to the Crosse. which haue killed thy Lord ? What be they ? They are thy sinnes : these apprehended him , these bound him , these scourged him , these violently drew him to the Crosse. Thy sinnes were the causes of thy Lords death . Those cruell butchers and hangmen , had not had so great force and power ouer Christ , vnlesse thy sinnes had armed them . Why then art thou not mad angry , why doost thou not whet thy furie against them , which haue slaine thy Lord ? Wherefore , when thou seest thy Lord slaine before thy face , and in thy sight , and that for thee , is not thy loue increased towards him ? Why doost thou not fret and chafe against thy sinnes , which haue procured his death ? especially seeing that thou art not ignorant , that the end of all his sayings , dooings , and torments was no other , then that he might stirre vp anger and hate in our harts against sinne . He died that he might kill sinne : and that hee might binde and restraine the power of our hands and feete hasting to mischiefe , he had hys hands and feete nayled to the Crosse.

With what face therefore darest thou liue , that all the labors and sweats of Christ for thee should be vaine , and of none effect , whilst thou still wilt remaine in the same seruitude , from which he hath freed thee with the effusion of his owne blood ? Can it be , that thou doost not tremble at the onely mention of sinne , when thou seest that God vnder-went terrible and horrible torments , that he might destroy and abolish it ? What could he doe more , that he might draw and hold back men striuinglie rushing into sinne , then that God himselfe hanging vpon the Crosse , might be sent to meete them ? Who will be so rash and foole-hardie , that he dare offend GOD , when he seeth before him both Paradice open , and hell enlarging her mouth ? yet it is much greater then that , to see God hanging vpon the Crosse. He that is not mooued with thys sight , I know not truly with what other thing he will be mooued .

THE FIFT TITLE . How wee are bound to follow Vertue , by reason of our Iustification . CHAP. V.

WHat had the benefit of Redemption profited vs , if the benefit of Iustification had not followed , by which the vertue of that most excellent benefit is applyed vnto vs ? A similitude . For euen as a plaister is of no vse , if it bee not applyed to the wound , or to the diseased place ; so there had beene no profit of that heauenly medicine , if it had not beene applyed by this benefit . Which dutie especially appertaineth to the holy Ghost , to whom the sanctification of man is attributed . For he it is , that by his mercie preuenteth a sinner , & afterwards calleth him ; and beeing called , iustifieth him , and beeing iustified , directeth him by the paths of righteousnes , and so bringeth him by the gyft of perseuerance to the end of his course and race , vntill at the length he bestoweth vpon him the crowne of glory : for this benefit comprehendeth in it all the other benefits . Amongst all these benefits , that of Vocation and Iustification is the first ; What iustification is . which is , when as by the vertue of this diuine Spirit , the chaynes and snares of sinne beeing broken and burst , man escapeth the rule and tyrannie of the deuill ; No man can be iustified by his own strength is raysed from death to life , of a sinner is made righteous , of a child of curse & malediction , is made the child of God . Which cannot by any meanes be brought to passe , without the peculier help & ayde of God : which the Lord testifieth in plaine words , when hee sayth : Iohn , 6. No man can come to mee , except my Father draw him , signifying , that no strength of mans nature can deliuer a man from sinne , and bring him vnto grace , vnlesse the arme of the diuine power helpe him .

Thomas Aquinas dooth thus comment vpon these words ; Euen as a stone ( sayth hee ) alwaies of his owne nature falleth downewards , A similitude . neyther can lift it selfe vpwards , without externall helpe ; so man ( by reason of the corruption of sinne ) dooth alwayes tend downewards ; that is , he doth alwaies slide to the loue and desire of earthly things : but if hee be to be lifted vp aboue , that is , to the loue , & to a supernaturall desire of heauenly things , he hath neede of the right hand of the highest , and of the Diuine helpe . Thys sentence is to be noted and obserued , for by this a man doth come to the knowledge of himselfe , and vnderstandeth the corruption of his owne nature , and knoweth how necessary the continuall prayer for the Diuine helpe is .

Therefore ( that we may returne to our purpose ) man by his owne strength cannot be deliuered from sinne , and brought to grace ; because necessarily the hande of the Lorde is required , which must deliuer him . But who can declare what other great benefits are contained in this alone ? For seeing without all controuersie , that by this , sinne is banished and expelled out of the soule , which ingendereth many euils in it ; howe great a good will that be , which doth cast and driue out all these euills ? But seeing that the consideration of this benefit , Iustification , what great blessings it bringeth with it . doth very much stir vp man to gratitude , and to the desire of vertue , heere by the way I will declare the great blessings , which this onely good is wont to bring with it .

First , by it man is reconciled to God , and is brought and admitted to his fauour and friendship . For the first and chiefest of all euils , 1. It reconcileth man to GOD. which sinne bringeth to the soule , is , that it maketh man an enemie to God : who seeing that he is infinite goodnes , aboue all things he hateth and curseth sinne . Psalme , 5. Therefore ( sayth the Prophet ) Thou hatest all them that worke iniquitie , thou shalt destroy them that speake lyes . He addeth furthermore , that God abhorreth and detesteth the bloody man and deceitfull . Thys is the greatest of all euils , and the roote and fountaine of all the rest ; as on the contrary side , to be loued of God , is the greatest of all blessings , and the cause and originall of them . From thys so dangerous an euill , by this benefit of Iustification we are deliuered : by which wee are reconciled to God , It maketh vs the sons of God . and of enemies , made friends vnto him ; and that not in a common degree of friendship , but in the highest , which may be found of the Father towards the sonne . The Euangelist Iohn , worthily commendeth this fauour and friendship , 1. Iohn . 3. when he saith , Behold what loue the Father hath shewed vnto vs , that we should be called and be indeede the sonnes of GOD. He is not content to say , that wee should be called , but he addeth that we are : that the base estate and small confidence of man , might euidently know the bountifulnes and liberalitie of God : and that we might see , that it is not a name of honour or title , but rather of the deed and thing it selfe . But if it be so great an euill to be hated and reprobated of God , what great good will it be to be beloued of him , and to remaine in his fauour ? This truly is an Axiome of the Phylosophers , that a thing is so much the better , by howe much his contrary is worser . And therefore it necessarily followeth , that that is the chiefest good , whose opposite is the chiefest euill , as we haue said that that is , to be hated of GOD. But if in this world it be esteemed a matter of great moment , if any man bee had in honour & estimation amongst his Superiors , as with the Emperour , King , or Prince , or such great & honorable estates , I pray thee what will it be , to haue found fauour and grace with the highest Prince , the supreame Father , & with the most glorious , excellent and noble Lord ; in comparison of whom al the principalities and dignities of this worlde , are as though they were not ? Which fauour also is so much the greater , by howe much more it is freely gȳuen : for it is certaine , that as it is vnpossible for a man to be able to doe any thing before hee was created , whereby he might deserue to be created ; ( for then hee was not any thing ) so also without all doubt is it , that he can do nothing , after that he is fallen into sinne , whereby hee may deserue Iustification ; not because he is not , but because he is euill , and hated of God .

2 By iustification man is freed from eternall punishment . Another benefit followeth this going before , that it deliuereth and freeth a man from the condemnation of euerlasting punishment : of which hee was guiltie by reason of his sinnes . for sinne doth make a man abhominable vnto God , & no man can liue without Gods fauour , without his owne extreame harme . Hence is it that the sinners forsaking God , because they sinne and contemne him , that they deserue to be contemned , & to be remoued out of the sight of God , beeing banished from his company , and from his beautifull dwellings : and because they forsaking God doe loue the creatures with an inordinate loue , it is meete that they should be punished in all things , and be tormented with eternall payne , to which , visible punishments being compared , they rather seeme paynted then true . To this so great vnhappines that euerlasting worme doth also come , which alwayes gnaweth the bowels and conscience of the wicked . But what shall I say of the society of those cursed spirits , and of all the damned ? What shall I speake of that obscure and lamentable Region full of darknes , and confusion ? Where there is no order , but where continuall horror abideth : where no ioy is found , no peace , no rest , no content , no hope ; but perpetuall complayning , and euerlasting gnashing of teeth , exceeding outragiousnes and fury , continuall blasphemy , and eternall malediction ? From all these euils the Lord hath deliuered all them , whom he hath iustified , who after that they are reconciled to him , and receaued into his fauour , they are free from this wrath , and from the punishment of his vengeance .

Behold an other benefit more spirituall , which is the reformation and renouation of the inward man , 3. Iustification doth renue a man . which was defiled and polluted through sinne . For sinne doth not onely depriue the soule of God , but also doth spoile and rob it of all supernaturall strength and fortitude , and of all other riches and gifts of the holy Ghost , with which it was adorned , beautified , and enriched : by and by after that it is depriued of these graces , it is wounded , maymed , and depriued also of the naturall blessings . For seeing that man is a reasonable creature and sinne is a work done against reason , and seeing that it is naturall , that one contrary should destroy an other ; the consequent is , that by how much more sinnes are multiplied , by so much more the faculties of the soule are destroyed and disturbed ; not in themselues , but in their aptnes to worke .

By these meanes sinnes doe make the soule miserable , What mischiefe sins work to the soule . weake , sluggish , and instable to euery good worke : but procline , prompt and ready to all euill , weake and feeble to resist temptations , and flow to walke in the wayes of Gods commaundements . They depriue her also of the true liberty and rule of the spirit : and they make her the captaine of the deuill , the world , the flesh , and of her owne appetites . And by this meanes shee liueth in captiuity more hard and intollerable then that of Babilon and Aegipt . Furthermore , all the spirituall powers of the soule are made also sluggish and slothfull , so that they doe not heare diuine inspirations and heauenly voyces ; they doe not see the great euils prepared for them : they doe not smell the sweete fauour of Vertue , nor the most beautifull paths and examples of the Saints : they doe not tast how sweet the Lord is , neyther doe they feele the scourgings , nor acknowledge the benefits , by which they are prouoked vnto his loue ; and besides all these , they take away the peace and ioy of the conscience , they doe extinguish the heate and seruour of the spirit , and doe leaue a man filthy blemished , deformed , and abhominable in the sight of God , and in the sight of all his Saints . From all these euils this benefit doth deliuer vs . For so bottomlesse are the mercies of God , that he is not content to haue pardoned our faults , and to haue receaued man into fauour , vnlesse also hee expell all these euils , which sinnes bring with them ; reforming and renuing our inward man . By this maner he healeth our wounds , he washeth away our spots & blemishes , he breaketh the bonds of sinne , destroyeth the yoake of euill concupiscences , deliuereth vs from the seruitude of the deuill , mitigateth and aswageth the fury and rage of our peruerse affections and perturbations ; and doth restore vnto vs the true liberty & beauty of our soule : doth giue vs the peace and ioy of a good conscience , doth reuiue our inward sences , doth make them prompt and fit to euerie good worke , and slow to any euill . Maketh them strong and valiannto resist the temptations of the deuill , and doth inrich vs with all good works . To be briefe , he doth so absolutely renue and repaire our inward man with all his powers , that the Apostle calleth such men , iustified , renued , yea new creatures . This renuing is so great , that when it is made by Baptisme , it is called regeneration , but when by repentance , it is called a resurrection and rising againe : not onely because the soule is raysed from the death of sinne to the life of grace , but because after a certaine manner it also imitateth the beauty of the future resurrection . This is so true , The beauty of a iustified soule . that no tongue of man is sufficient to expresse the beauty of a iustified soule . This onely knoweth that Spirit , that maketh it beautifull and his Temple , and placeth his seate and mansion in it . Wherefore if thou comparest all the riches and honours of this world , and all naturall graces , with the beauty and riches of a iustified soule , all will seeme most obscure and most vild in comparison of it . For as great difference as there is betweene heauen and earth , betweene a spirit and a body , betweene eternity and momentary time , so great difference also is there found betweene the life of grace , and the life of nature ; betweene the beauty of the soule and the body , betweene the inward riches and the outward ; betweene the spirituall strength and the naturall . For all these are circumscribed within certaine limits , they are temporall , and appeare onelie beautifull to the corporall eyes , to which a generall comming of God is sufficient ; but to the other a speciall , perticuler , and supernaturall comming is required . Neither can they be called temporall , when they bring vs to eternity , neyther can they be called altogether finite , because they bring the infinite God to vs , in whose eyes they are so precious and of such valour , that by theyr beauty they prouoke God to loue vs . Furthermore , when as God could haue wrought all these things by his helpe and will , he would not doe it ; but it pleased him to adorne the soule with infused vertues , and with the gifts of his holy Spirit , with which not onely the very Essence of the soule , but also all her powers are clothed , and adorned with these diuine habites .

To all these diuine benefits the eternall and infinite goodnes of God doth ioyne another , 4. By iustification God dwelleth in vs . that is the presence and ayde of the holy Ghost , and so of all the most sacred Trinity , which doth turne into a iustified soule , and doth come , that he may dwell in her , that he may teach her how to vse rightly so great riches , A similitude . as a good father , who not content to haue giuen riches to his sonne , but doth giue him also a Tutor , who well knoweth how to dispose & bestow them . Insomuch that euen as Vipers , Dragons , and Serpents doe dwel in the soule of a sinner , which are a multitude of ill & malignant spirits , who chose their habitation and abiding in such a soule , as our Sauior saith in Mathew ; Math. 12. so on the contrary part , the holy Spirit with the whole blessed Trinity , doth enter into a iustified soule : Luke , 11. & casting out al monsters and infernall beasts , doth consecrate it for a Temple vnto himselfe , and doth place his seate there , as the Lord expresly testifieth in the Gospel , saying , Iohn , 14. If any man loueth me , he will keepe my sayings , & my Father will loue him , and we will come vnto him , and will dwell with him . By the vertue of these words , all the Doctors as wel Ecclesiasticall as Schoolemen , confesse , that the holy Ghost himselfe by a certaine speciall & peculier meanes doth dwel in a iustified soule , distinguishing betweene the holy Ghost & his gifts : saying moreouer , not only these gifts to be giuen of the holy ghost , but also the holy Ghost to giue himselfe , who entring into this soule , doth make it his Temple & habitation ; placing his seate in it . Therfore he doth purge and sanctifie it , & doth adorne it with his gifts , that it may be an In worthy of such a guest .

These benefits afore-sayd doe not suffice , 5. Iustification doth make vs the liuely members of Christ . vnlesse that admirable one come to , which is , that all the iustified are made the liuely members of our Sauiour , which before were dead members , for they did not receaue and take their influences from the head Christ . Hence others , and those very great prerogatiues and dignities doe proceede : for hence it is , that the sonne of God loueth them , as his owne members , and hath no lesser care of them , then of himselfe ; he is no lesse carefull for them , then for his owne members , without intermission hee poureth his vertue and grace vpon them , as the head vpon his members ; to be briefe , the eternall Father doth behold them with fauourable eyes , no otherwise then the liuely members of his onely begotten Sonne , vnited , and incorporated with him , by the participation of his spirit . Confidence in prayer . Of the same dignity it proceedeth , that when those that are iustified , doe aske for fauour and grace of God , they aske it with great confidence : for they know that they doe aske it , not onely for themselues , but also for the sonne of God himselfe , who is honoured in them and with them . For seeing that it may not be denied , but that which the members doe , the head also doth the same , it followeth , that seeing Christ is their head , when they aske any thing for themselues , they aske it also for him . For if it be true , that they ( as sayth the Apostle ) who offend against the members of Christ , Christ is honoured , when a righteous man is honored . Act. 9. doe offend against Christ himselfe , and if Christ doth say that he suffereth persecution , when his members doe suffer persecution , as he sayde to his Apostle persecuting his Church ; why doest thou meruaile my brother , if I say that when the members are honoured , that then Christ himselfe is also honoured ? Which seeing that it is so , how great confidence will a righteous man haue in his prayer , when he considereth , that desiring fauour and grace for himselfe , after a certaine manner he also desireth the same of the eternall Father for his best beloued sonne ? Is it not true , that when fauour is done to any man for the loue of an other , that it is done principally for him , for whose loue it is done ? For wee beleeue that he that showeth mercy to a poore man for Gods sake that he not onely doth shew it to the poore man , but also to God himselfe .

Neyther heere yet is an end of the heauenly benefits : 6. By iustification eternal life is giuen . for to all these benefits afore-sayd , this as last is ioyned , to which all the other are appoynted and ordayned , that is , the right and possession of eternall life , which is giuen to the iustified . For as that our infinite and vnmeasurable Lord , in whom together shineth all iustice and mercy , adiudgeth to euerlasting payne those that doe not repent , so hee taketh to eternall life all those that truly repent . And when as he could haue pardoned man of all his sinnes , and receaued him into his friendship and fauor with communion and participation of his glory , yet he would not doe it ; but those , to whom for his mercies sake he remitteth sinnes , he also iustifieth ; whom he iustifieth , those he maketh his sonnes , whom he maketh his sonnes , those also he maketh heires , and pertakers of his celestiall inheritance together , with his onely begotten sonne . Hence ariseth that liuely hope , which maketh the iustified merry and glad in all tribulation : by reason of the pledge and earnest of this infinite treasure . For although they see themselues brought into straights , to be afflicted with infirmities , to be oppressed with the miseries of this life : yet they know , Rom. 8. that the afflictions of this present time are not worthy of the glory , which shall be shewed vnto them . And also they know , that this light affliction , 2 , Cor. 4. which is but for a moment , causeth vnto them a farre more excellent and an eternall waight of glory .

These then are the benefits , Iustification of greater value then creation . Augustine vpon Iohn . which this one benefit of iustification comprehendeth in it ; which iustification Saint Augustine maketh greater account of them he doth of creation : for God created heauen and earth with his onely word , but that he might sanctifie man , he shed his blood , and vnder-went many and great torments . If therefore we owe so many and so great duties to this Lord for our creation , how many moe doe wee owe to him for our iustification ? Which benefit , by how much it was got by greater labours and afflictions , by so much it doth more bind vs vnto him .

Although there be many great & notable marks and signes , Howe to know whether we be iustified or not . by which a man entring into himselfe , may examine and know , whether he be iustified or no , yet in my iudgement the renouation and renuing of mans life is not the least , when a man hath so reformed himselfe , that he hath ouerthrowne the regiment of sinne , hath cut off the head of it , and from day to day still groweth to further purity and perfection of life . Hee that is such an one , let him be mindfull by how iust a title he is bound to serue such a Sacrificer , who hath redeemed him , and deliuered him from so many euils , and hath heaped so many blessings vpon him , which hetherto we haue remembred . But if he doth still cleaue and sticke in his corrupt and depraued estate , I doe not know howe God may better mooue him to forsake that estate , then if he set before his eyes , all the euils , discommodities , and dangers , which sinnes bring with them , and which we a little before haue reckoned vp ; and also showe vnto him , the treasury of those great blessings , which doe arise of this incomparable and vnspeakeable benefit .

Of many other effects , which the holy Ghost worketh in a iustified soule .

THose things which hetherto we haue spoken of , doe not as yet comprehend all those kinds of benefits , which the holy Ghost worketh in the soule of a iustified man , neyther is the bountifulnes of GOD circumscribed within those limits . For it is not enough that the holy Ghost should haue brought man through the gate of Righteousnesse , and entred him into the schoole of Vertue , but after that he is entred , that he should be ayded of the same Spirit , Graces waiting vpon the holie Ghost . and ledde as it were with the hand in all his wayes , vntill all the waues of this stormy sea being ouercome , he enter safe and sound into the hauen of saluation . For after that the holy Ghost hath entred into a iustified soule , by the meditation of the precedent benefit , he doth not sitte there idlely : for it suffiseth him not to beautifie the soule with his presence , but also he sanctifieth it by his vertue , working in it , and with it , After what manner the holy Ghost sitteth in the soule of a righteous man , and what hee doth there . whatsoeuer is necessary vnto saluation . He sitteth there , as an housholder in his house , gouerning it ; he sitteth there , as a schoolemaister in his schoole , teaching it ; as a Gardiner in his garden , tilling and trymming it : as a King in his kingdom , ruling it ; as the Sunne in the world , enlightning it : to be briefe , as the soule in the body , giuing to it life , sence , and motion : not as the forme in the matter , but as an housholder in an house . What then is more happy , what more to bee desired , then to haue within him such a guest , such a guide , such a companion , such a gouernour and tutor , and such an helper ? Who seeing that he is all things , doth worke all things in that soule , in which he remaineth and dwelleth . Especially as fire , hee enlightneth our vnderstanding , The holy Ghost is fire . A Doue . A cloude . he enflameth our will , and exalteth it from the earth euen to heauen : He like a Doue , doth make vs simple , gentle , peaceable , and friends to all : He as a cloude , dooth refresh and coole vs , and defend vs from the heate of the flesh , doth asswage and moderate our madnes , and the furie of our passions . A wind . To conclude , he as a vehement and strong wind , doth moue and incline our will to all good , seperating it , and drawing it from all euill inclinations , vntill at length the iustified bee brought to that passe , that all vices are odious vnto them , which before they loued ; and they loue all vertues , which before they hated : as Dauid plainly acknowledgeth that it hapned to him , for he sayth in a certaine place , Psalm , 118 , Psalm , 119 , That hee did hate and abhorre iniquitie . And in another place , That hee had as great delight in the way of the testimonies of the Lord , as in all riches . The reason was , because the holy Ghost had instilled and infused into his soule , the wormewood of earthly things , and the honny of the heauenly commaundements : wherein thou seest plainly , that wee owe all our good to this diuine Spirit : insomuch , that if we decline from euill , he is the cause of it , and if we doe good , we doe it through him ; if wee perseuere in goodnesse , wee perseuere through him , and if a reward be gyuen for our good , it is giuen through him . Augustine vpon the 144. psalme . Therefore it is euident , that it is most truly spoken of Augustine , that when as God recompenceth our seruices , he rewardeth his owne benefits in vs ; and so hee rendereth grace for grace , seeing the deserts are of grace .

The holy Patriarch Ioseph , Gene , 42 was not content to giue to hys brethren corne , which they came to buy in Egipt , but he moreouer commaunded , that the money which they brought to buy the corne , should be put in theyr sacke mouthes . After the same manner the Lord dealeth with his ; for he giueth vnto them life euerlasting , and he also gyueth them grace and a lawdable lyfe , by which they may come to this eternall life . Here-vnto agreeth that , In his 8. homilie of the Passeouer . which Eusebius Emissenus sayth , hee therefore is worshipped that he may haue mercy , and hee hath had already mercy , that he might be worshipped . Therefore let a man diligently examine his life , & let him consider , ( as the same Doctour admonisheth him ) what great good hee hath doone , from howe many euills , adulteries rapines , thefts , fraudes , and sacriledges the Lord hath deliuered him ; and then he shal know , by how many meanes he is bound vnto him . To a certaine Virgine . For as Saint Augustine sayth , all sinnes are to be accounted as forgiuen , from the which God doth keepe thee , least they be committed . Therefore , sayth hee , doe not loue him a little , as from whom a little was forgiuen , but rather loue him much , from whom much is gyuen vnto thee . For if hee loue , to whom it is giuen that hee may not repay , how much more ought he to loue , to whom it is gyuen that he may haue and possesse . For whosoeuer from the beginning remaineth honest , hee is gouerned of him ; and whosoeuer of one dishonest is made honest , of him he is amended ; and whosoeuer is dishonest to the end , of him he is forsaken . Which seeing that it is so , what other thing shall we doe , then cry out with the Prophet , Psalme , 71 , Let my mouth bee filled with thy praise , that I may sing of thy glory , and of thy greatnesse euery day . Vpon which wordes , Augustine vpon the 71. psalme . Saint Augustine dooth thus comment . What is this euery day ? Without intermission ; in prosperitie , because thou doost comfort mee , in aduersity , because thou doost correct mee . Before I was , because thou madest mee ; when I was , because thou gauest mee health ; when I dyd offend , because thou pardonest me ; when I was conuerted , because thou helpest me ; when I perseuered , because thou crownest me . So fully let my mouth be filled with thy praise , that I may sing of thy glory euery day , and all the day long .

If the sonne of God himselfe dyd gyue thankes to hys Father for a fewe Barley loafes , Iohn . 6 , as it is in the Gospell , what great thanks ought we to giue , for thys great benefit , that wee are so sanctified by his holy Spirit , that we are made his Temple , and the dwelling and seate of the most sacred Trinitie ? If wee are bound to giue thanks for our nourishment , whereby our Being is vpholden , how great thanks are wee bound to giue him , for this our well Being . For we doe not prayse a horse , because he is a horse , but because he is a good horse : nor wine , because it is wine , but because it is good wine : nor a man , because hee is a man , but because he is a good man .

If therefore so many wayes we be bound to him , who hath created vs , how much more are wee bounde to him that hath made vs good ? If wee owe so much vnto him for the gyfts of our bodies , how much more doe wee owe for the gyfts of our mindes ? if so much for the gyfts of nature , how much more for the gyfts of grace ? To conclude , if so great things be due vnto him , because he hath made vs the sonnes of Adam , how much more , that he hath made vs , of the vnhappy sonnes of Adam , the sonnes of God ? For much better is the day , in which wee are borne to eternitie , ( as sayth Eusebius Emissenus ) then in which we are borne to the dangers of thys world . Behold brother , another chayne and linck , which with the former benefits may binde & tye thy hart to desire vertue , & to serue the Lord thy God .

THE SIXT TITLE . That the inestimable benefit of the diuine Predestination , doth binde vs vnto Vertue . CHAP. VI.

AMongst all the benefits before remembred , that also of Election is numbred , which pertaineth onely to them , whom GOD from euerlasting hath elected to eternall life ; for the which benefite , the Apostle , as well for himselfe , as for all the Elect , Ephe. 1. doth giue thankes to him , in these words ; Blessed be GOD , euen the Father of our Lord Iesus Christ , which hath blessed vs with all spirituall blessing in heauenly things in Christ , as hee hath chosen vs in him , before the foundation of the world , that wee should be holy , and without blame before him in loue : who hath predestinated vs , to be adopted through Iesus Christ vnto himselfe , according to the good pleasure of his will . Psalm , 65 , The same benefit the kinglie Prophet commendeth , when he sayth ; Blessed is he whom thou chusest and causest to come to thee : he shal dwell in thy courts .

Therefore woorthily thys benefit may be called a benefit of benefits , and a grace of graces . A grace of graces , because it is gyuen before all desert , of the onely infinit goodnes and liberalitie of God : who dooing iniurie to none , yea giuing a sufficient helpe to euery one to saluation , but to some hee extendeth more largely and bountifully the greatnes of his mercy , as an absolute and bountifull Lord of his riches . It is also a benefit of benefits , not onely because it is greater then the rest , but because it is also the cause and foundation of all the rest . For when as man is elected vnto glory ; by the meanes of thys benefit , by & by the Lord doth bestow vpon him all other benefits , Election is the foundation of all benefits . Iere , 31 , which are required to the attaynement of thys glory ; as hee testifieth by his Prophet , saying : I haue loued thee , with an euerlasting loue , therfore with mercy I haue drawen thee . Thou oughtest not to be ignorant that I haue called thee to my glory , that by it thou maiest obtaine my glory . The Apostle more plainly doth tell this , when he sayth ; For those which he knewe before , hee also predestinate to be made like to the image of his sonne , Rom. 8. that hee might be the first borne among many brethren . Moreouer , whom hee predestinate , them also he called , and whom he called , them also hee iustified , and whom he iustified , them also hee glorified . The reason of this is , that the Lord disposing of all things sweetly and orderly , after that hee hath vouchsafed to elect any man to his glory , for that fauour he bestoweth many other vpon him ; for he giueth all things which pertaine to the obtaining of thant first fauour .

A similitude . For euen as a father , who bringeth vp his sōnne , that hee may bee a Minister of Gods holy word , or a Doctour of hys Church , doth accustome him from his young yeeres , to ecclesiasticall matters , and causeth him to apply his studie , & directeth the whole course of his life to the proposed end : so our heauenly Father , after that he hath elected any man to the participation of his glory , hee directeth him by his fatherly care , to the way of righteousnes , which leadeth to that glory ; and hee fatherly leadeth him in it , vntill he come to his wished end . For this so auncient and so excellent a benefit , they ought to gyue thanks to this Lord , who feele in themselues some euidence of this benefite . For let vs grant that thys secret is hid from mans eyes , yet seeing that certaine marks and tokens of iustification are alwaies knowne , certaine signes also of the diuine predestination and election may be had . Perseuerance in good , a signe of election . For as amongst the signes of iustification , the amendment of life is not the least : so amongst the signes of election this is the greatest , a perseuerance & continuing in a good life . Because he that hath lyued many yeeres in the feare of the Lord , and with all care and diligence escheweth sinne , he may godly and religiously perswade himselfe , that ( as the Apostle sayth ) the Lord will strengthen him euen to the end , 1 , Cor. 1. that hee may be blamelesse in the day of our Lorde Iesu● Christ : and that as he hath begunne , so hee shall make an end . Surely it is true , that no man ought to be carelesse of his estate , and that no man ought to be secure of his perseuerance , seeing that the most wise Salomon , after that he had liued many yeres godly and religiously , in the end of his life failed , and playd the back-slider , and fell very filthily . But thys is but a particuler exception from that generall vse and custome , which we brought out of Paule , and which Salomon himselfe teacheth in his Prouerbs , saying ; Prouerbs . 22. It is a prouerbe , teach a child in the trade of his way , and when he is old , he shall not depart from it . So that if hee be a dilligent follower of vertue in his youth , he will be so in his old age . Of these and such like coniectures , which are found amongst the Doctours of the Church , hee that is such an one may with humility assure himselfe of the infinite goodnes of God , that he is one of the number of the Elect. For as he hopeth in the infinite goodnes of God to be saued , so hee may humbly presume , that he is one of their number , who are to be saued , seeing that the one doth presuppose the other .

Which seeing that it is so , I pray thee consider with thy selfe ô man , with how great a pledge the Lord doth hold thee bound vnto him , for this vnmeasurable benefit , that is , that thou art written in that booke , of the which our Redeemer sayth to his Apostles , Luke , 10. In this reioyce not , that the spirits are subdued vnto you ; but rather reioyce , because your names are written in the booke of life . How vnmeasurable therefore is this benefit to be loued and to be elected from that eternity , from which God was God ? To rest in his most sweet breast , euen from the beginning of all eternity ? To be accounted for the adopted sonne of God then , when his naturall sonne was begotten , in the glory and splendour of all the Saints , who were present in his diuine vnderstanding ?

Consider therefore dilligently all the circumstances of this election , The circumstances in election are to be considered . and thou shalt see euery one of them , to be singuler very great benefits : and also to bring new bonds and obligations with them . Consider first the dignity of him who hath elected thee , who himselfe is God , happy , and infinitely rich , who neyther needeth thine , nor any mans riches else . Consider how vnworthy he is , who is elected , if thou considerest his nature and quality : for he is a miserable and mortall creature , subiect to all the infirmities , miseries , and pouerty of this life ; guiltie of hell fire , both for an other mans , and also for his owne sinne . Thirdly , marke how excellent the election it selfe is , after that thou art elected to an end so high , then the which a greater cannot be : that is , that thou mayest be made a sonne of God , an heire of his kingdome , and a pertaker of his glory . Consider fourthly , how free this election is , when it is ( as wee haue sayd ) before any merrit of thine , of the onely lyking and ordinance of the diuine will , and ( as the Apostle sayth ) for the glory , and praise of the bounty and fauour of God . But a benefit the freer it is , the more it doth hold a man bound . Fiftly , the antiquity of this election is to be looked vnto ; for it did not begin when the world was made , but it is much more auncient then the world it selfe : yea , it is of the same age with God himselfe ; who as he is from euerlasting , so he loueth his elect from euerlasting , and loueth them still , and will loue them for euer , whom he beholdeth with his fatherly eyes , and those truly fauoring , being alwayes mindfull to what an excellent good he hath ordayned and predestinated them . Sixtly , the rarenes of this benefit is to be considered ; after that among so many nations of barbarous men , & in such a multitude of the damned , the Lord would call thee to so happy an estate , that thou shouldest be in the number of them , which are elected to eternall life . And therefore he seperated thee from the masse of the corruption of mankind , condemned for sinne , & out of the leauen of corruption hath changed thee into Angels food . In this consideration few things are found , that may be written ; but many things that may be considered of in the minde , that thou mayest be thankfull to the Lord for the perticularity of this benefit , which is so much the more , by how much the number of the elect is lesser , and the number of those greater , that are to be damned ; which number ( as Salomon sayth ) is infinite .

But if none of these things doe moue thee , at the least let the greatnes of the costs and charges moue thee , which the most bountifull Lord determined to make by reason of this benefit , as are the life of his onely begotten sonne , and his blood shed in the cause of this benefit , as who had determined from euerlasting , to send him into this world , that he might be the executor of this determination . Which seeing that it is so , can there be any time long enough , and sufficient to consider of so great mercy of God ? What tongue can euer vtter it sufficiently ? What hart can perfectly feele and tast it ? To be briefe , by what duties can he recompence it ? And with what loue can man answere vnto this diuine loue ? Who will be so ingratefull , that will refuse now at the length to loue him , of whom hee hath beene beloued from all eternity ? Who will change him for any other friend ? For seeing that in the holy Scriptures an auncient friend is so highly praysed , and had in great estimation , who would change the possession and fauour of this most auncient friend with all the friends of the world ? And if the possession of a thing time out of minde , doth giue authority and right to him , that in deede hath no right vnto it ; what shall this eternall possession doe , by which the Lord doth possesse vs , that by the title of this friendship we may be reputed his ? By these it is manifest that no good may be found in the world , which is to be changed with this good , neyther that there are any such great euils , which are not to be borne for the loue of this good .

Who I pray thee can be so dull , An Apostrophe to a begger but elected . blockish , and inconsiderate , that being taught by diuine reuelation , that some begger , which daily in the streetes from dore to dore doth seeke his bread , is predestinate of God after this maner , would not kisse the earth whereon he treadeth with his feete ? Would not giue place vnto him ? And bending his knees , with great humility would not wish well vnto him , and gratulate him with these words ; ô thou happy and blessed man , art thou one of the blessed number of the elect ? Shalt thou reioyce in that happy company of Angels ? Shalt thou sing that heauenly musicke ? Shalt thou possesse that euerlasting and eternall kingdome ? Shalt thou contemplate and view that bright and glorious shining face of Christ ? O happy is that day , in which thou wast borne , but much more happy is that day , in which thou shalt dye to the world : for then thou shalt begin to liue an eternall and immortall life . Happy is the bread , with which thou art fed ; happy is the earth which thou treadest vpon , for that doth carry an incomparable treasure . Blessed are the tribulations which thou sufferest , and the neede , which doth presse thee . Because they doe open a way to thee , which leadeth to eternall life . What cloude of calamities or tribulations shall be so thicke , which will not vanish and be expelled at so great hope ?

These and such like are the words , with which wee would moue and perswade any man , whom we knew certainly to be predestinated . A similitude . For if any Prince , who is to be the heire of a great kingdome , doth passe by any way , all the inhabitants , their houses being left , flock to that place , that they may see him , and they admire that blessed ( according to the opinion of the world ) estate , which doth tarry for that young man , because he is borne to be the heire of a kingdome ; how much more then ought men to admire and wonder at this most blessed estate ? That is , that man is borne and elected without any merrit of his , not that he may be a temporall King in this world , but that he may raigne in heauen with God himselfe , and with his blessed Saints for euer and euer world without end ? Therfore by these things , my brother , thou mayest easily know of that great bond , by which all the Elect for this benefit are bound to their Lord and Electour . From the which benefit let no man thinke himselfe excluded , so that he will doe his duty , and will not be wanting vnto himselfe : yea , let him giue all dilligence that by good works ( as Saint Peter admonisheth ) hee may make his calling and election sure : 2 , Pet. 1. for we assuredly know , that he that doth this , shall be saued : we also know that the fauour and grace of God doth neuer faile and diaspoynt any man , neyther will at anie time leaue or forsake him . Therefore let vs perseuere in good works in the vndoubted certainty of these two truths , and let vs hope that wee are of that happy and blessed number of the Elect.

THE SEAVENTH TITLE . That man is bound to follow and embrace Vertue , by reason of the first of these foure last things , which happen vnto him , which is Death . CHAP. VII .

EVery one of the fore-sayde titles ought worthily and of right to mooue a man to serue the Lord his God , to whom hee is bound by so many names and reasons . But because the greater part of men is more moued by reward and hire , then by the debt to iustice , that is ( as others speake ) rather by profit then honesty ; we haue thought it a thing worth the labour , if to these afore-sayd we adde the great profits and commodities , which are promised to Vertue , as well in this life , as in the lyfe to come . Heere at the first we will speake of two especially amongst the rest , of the Glory , which we obtaine by Vertue , and of the Punishment , which we auoide by it . These are the two oares , by the benefit of which we row and saile out of the danger of this troublesome & stormy Sea : these are the two spurs , by which we are pricked forward to runne with celeritie to the way of this life . Hence it is , that certaine holy men , inspired with the holy Spirit , haue wished that Preachers would preach altogether , or for the most part , of vertues and vices , of glorie , and punishment ; of vertues and vices , that they may teach how to liue well : of glory and punishment , that they may moue and perswade to liue well . It is also the opinion of Phylosophers , & the common iudgement of all men , that reward & punishment are the two counterpoises , by which the Horologe of mans life is mooued . For so great is the misery of our will , that no man desireth vertue being naked , bare and plaine , to the which punishment is not adioyned , or which is not recompenced with some profit . And because no punishment , nor reward can bee thought of greater then that eternall glory , & euerlasting paine , wee haue purposed at this present to speake of them , before which wee will sette other two , because they are first in order , that is , Death , and the Generall Iudgement . Because each one of them being well considered of , The ●●●●bring & rehearsall of those things that he will speake of . Ecclus , 7. they haue great motions to incite and stirre vs vp to Vertue , and to feare vs from vice , according to that saying of the Wiseman , Remember the end , and thou shalt neuer doe amisse . By the end , vnderstanding those foure that we a little before haue remembred , of the which wee will entreat in order , according to the tenour of our purpose .

Of Death therefore we wil take our beginning , which is the first in the number of those last things that happen vnto man ; which is so much the more powerfull to moue the minde , by much it is more certaine , more vniuersall , and more familiar & common vnto him . Especially , if wee consider the particuler iudgement of all our life , which shall bee pronounced of it ; which shall not be changed in that generall Iudgement , for that which shall be gyuen at the houre of death , that same for euer shall be ratified . How seuere thys iudgement will be , and how strickt the account which shall there be required , I wil not that thou learne of my wordes , In his l●dder to Paradice , in the 6. staire . but of an history which Iohannes Climacus remembreth , of which he was an eye witnes , which truly is one of the terriblest and fearefullest , which I remember that euer I read : these are the words of Climacus . I will not omit to relate the history of that solitary & monastical man , who dwelled in Choreb . A terrible & feareful historie . When as of a long time he had lyued verie dissolutely and loosely , and had not had at all any care of his soule , at the length he was taken with a disease , and brought to his last home . And now when as an extasie had seased vpon his body , after an houre he came to himselfe againe , and desired all vs , that forth-with we should depart from him , & the entrance of his Cell beeing stopped with stones , hee remained within twelue yeeres ; not at all speaking any thing to any man , neither tasting any other thing besides bread and water . There sitting and beeing amazed , hee onely ruminated and reuolued those things , which he had seene in that seperation of his soule from his body , and in these things he was alwayes of so fixed & stedfast a meditation , that he neuer changed his countenaunce , but alwaies continuing thus amazed & astonished , silently he poured forth aboundance of seruent teares .

When he was nowe at deaths doore , and death beganne to seaze on him , the entrance of his Cell beeing broke open , we entred in . And when as we earnestly desired some instruction and doctrine of him , we onely heard thys of him ; Pardon me . No man can abide himselfe should be drawn to sinne , if hee in deed doth soundly carry in his mind the remembrance of death . We meruailously wondered at him , beholding him , that before was so negligent and loose , to be so suddainly changed , and to be made another man by this most blessed change . Hetherto Climacus , who was present at all these things , and what he saw , he testifieth in his writings . So that no man ought to doubt of thys deede ( although it seeme to some incredible ) especially seeing that the witnes is true and faythfull .

In thys story there are many things which wee woorthily ought to feare ; considering the life which thys holy man ledde , and much more the vision which hee sawe , whence came that manner of lyuing , which afterwards he obserued thorow out al his life . These therefore sufficiently prooue that saying of the Wiseman to be true , Ecclus , 7● Remember thy end , and thou shalt neuer doe amisse . Goe to therefore , if this consideration doth so surely draw a man from sinne , let vs carefully runne ouer those things , which are wont to be spoken of death , that we may obtaine that excellent and notable good . Remember therfore ( my brother ) that thou art a Christian , and a man ; because thou art a man , it is certaine that thou must die ; because thou art a Christian , it is certaine that thou must giue an account of thy lyfe , after that thou art dead . Heere the fayth , that we hold and professe , excludeth all doubt : and thus the experience teacheth vs , which we daily see before our eyes . So that no man is free from thys cup , but all must drinke of it , whether he be Emperour , King , or whatsoeuer he be .

That day sometime will be , when as thou shalt liue in the morning , Death certaine , but the houre of dea●h vncertaine . but shalt not lyue at night . That day at the length wil come , ( but when it will be , whether to day or to morrowe , it is altogether vncertaine ) in the which thou thy selfe , who nowe readest these things which we write , beeing strong and lustie , measuring thy life with longnes of desires , and thy dayes with multitude of businesses , thou shalt see thy selfe lying in a bedde , expecting the blow and sentence of fearefull death , spred ouer all mankinde , from which no man can appeale to any other Iudge . But most of all we must consider , how vncertaine that houre is ; for that is wont to come ( for the most part ) when it is least looked for , and when as man is secure in all things , & doth least thinke of it : but beeing busied and earnest about the businesse and necessities of this life , doth cast with himselfe to lyue and ouer-passe many dayes . For which cause it is sayde , that it commeth like a theese in the night , who is wont then to come , when as men doe soundly sleepe , and beeing secure , doe thinke of nothing lesse then of the theft so neerly hanging ouer them .

Before death come , great and grieuous infirmities goe before , which are to be considered with all their accidents , griefes , vexations , molestations , loathings , decocted syrrups , fumigations , pills , gargarismes , and other medicines ; and also of the long nights , which at thys time bring much teadiousnesse and wearinesse . A similitude . For euen as he that would conquer a Castle , at the first doth make way to the ruine with his greater shot ; after he doth assault , inuade and possesse it ; so before death , great infirmitie is sent , which doth so vanquish and breake the naturall strength , that it giueth no rest to man , whether it be by day or by night : but without intermission , shaketh and wringeth all the chiefe members of the body ; so that the soule can no longger defend her Castle , neither can any longer be preserued in it : wherefore the relinquisheth the body , & hauing escaped , flyeth out of it , and goeth to another place .

But when as the infirmitie doth draw to that passe , that eyther the sicke partie or the Phisition beginneth to doubt & despaire of lyfe , good God , what streights , what oppressings , what griefes doe then crush & teare the miserable hart ? For then the whole race and processe of thy precedent life dooth come in●o thy minde ; then is it represented vnto thee , that thou must leaue all those things which heere thou so deerly louest , wife , chyldren , friends , parents , riches , honours , titles , offices , and other things , which leaue off to be , and take end with thy lyfe . After these things , those last accidents grow on , which are ioyned with death it selfe : which are much greater then these going before . The forehead waxeth hard , the skinne is stretched out , from whence cold sweat breaketh foorth : the eyes waxe dimme , sayle , and are writhen about with intollerable payne ; the eares grow deafe , the nose doth sincke downe , the nosthrils are filled with filth , the countenaunce waxeth pale , the mouth is disturbed , the tongue is vnmoueable , and ceaseth to doe his dutie any more ; the tast perrisheth , the lipps waxe blewe and wanne : the breath gathering it selfe from the bottome of the breast faileth : the hands waxe cold , the nayles waxe black , the pulse languisheth and is very little , but very thicke , sometime it ceaseth , and sometimes striketh softly ; the feete die , and loose theyr naturall heate .

What neede I many wordes ? all the flesh is turned to corruption , and all the members , and all the sences , are disturbed & troubled by reason of theyr too hastie seperation . After thys maner a man must at his departure out of thys life , recompence the labors and sorrowes of those , by whom he entred into thys world : bearing those griefes at his end , which his mother bare , when shee brought him forth . And so the proportion of mans departure and entrance into this world is notable : for both is full of sorrowes , his ingresse hath the sorrowes of another , his egresse his owne .

Whilst man is tost in this straight , sodainly the agony of death is at hand : the ende of life is presented to the memorie , the horrour also of the graue , and the infelicity of his body , which straightwayes is to be meate for wormes : but especially the soule is plunged , which as yet remayneth in the body , but after an houre or two being seperated from the body , it knoweth not what entertainement or dwelling place it shall haue . Then thou wilt thinke that the iudgement of God is present at hand : then thou shalt see before thee all thy sinnes , which will accuse thee before the iudgement seate of the Diuine iustice : then thou at the length too late wilt acknowledge how filthie the crimes were , which thou so easily didst commit : then with many cursings and execrations thou wilt banne that day , in which thou didst offend ; thou wilt bitterly curse the pleasures and delights , which moued thee with their enticements to sinne . In that houre thou canst not sufficiently wonder at thy selfe , and thy lenity , who for things so vaine , and of no moment ( as those were , which thou wast wont to loue with so inordinate loue ) hast cast thy selfe in danger to suffer so intollerable paines ; of the which in that most sorrowfull houre thou shalt make no small experiment . For the pleasures passing away , & the iudgment of them approching , that which before of it selfe was but little , and now ceaseth to be , shall seeme to be nothing : but that which is great of it selfe , and present at hand , thou shalt suppose that it is greater then it is ; because at the length thou shalt manifestly know it with all the circumstances . The danger in which he that dyeth is . When as therefore thou shalt see that for matters so vaine and light , I will not say filthy , thou hast depriued thy selfe of so great blessings , and casting thy eyes heere and there , thou shalt see thy selfe on euery side compassed about with griefes and tribulations , ( because longer thou canst not liue ; and for repentance there is neyther place nor time ; the number of thy dayes are come to an end : they cannot helpe thee , whom thou hast loued with so an inordinate loue : much lesse the Idols , which thou adoredst : what doe I say that they cannot helpe thee ? Yea , those things which thou louedst most , and which were in the greatest estimation with thee , these then most of all shall vexe and torment thee ) tell me I pray thee when thou seest thy selfe left in this danger , what minde , or what courage wilt thou haue ? Whether wilt thou goe ? What wilt thou doe ? Whom wilt thou call vnto ? To returne to lyfe it will be vnpossible , but to depart out of life it will be intollerable ; to stay longer in this life it shall not be giuen vnto thee : what then wilt thou doe ? In that day ( saith the Lord God by his Prophet ) Amos. 8. I will euen cause the sunne to goe downe at noone : and I will darken the earth in the cleere day , and I will turne your feasts into mourning , and all your songs into lamentation : and I will make it as the mourning of an onely sonne , and the end thereof as a bitter day . O fearefull words , ô dreadfull sentence shaking all harts . In that day , sayth he , the sunne shal goe downe at noone : for in that houre the multitude of their offences shall be set before sinners , and they seeing the deuine iustice to cut off the thred of their life : some of them shall be strucken with so great feare and trembling , and shall be so destitute of all hope and trust , that they shall suppose themselues to be reprobate , and vtterly excluded from the diuine mercy .

Be it , that as yet they are in the noone mid-day , that is , that they are in the course of their life , ( which is time as yet to forsake their sinfull wayes , and to lay hold on Christ ) yet they shall perswade themselues , that this time is ouer-past , and that all grace and fauour is shut vp from them . The most powerfull and mightiest perturbation of the minde is feare , Feare the mightiest perturbation of the minde . which supposeth euery small thing to be great , and alwayes dreadeth things absent as present . If a small feare of any thing doth this , what shall that true feare doe , conceaued of so fearefull and capitall dangers ? Be it , that yet they suruiue , and that they are placed in this life in the midst of their friends : neuerthelesse they suppose that they as it were experiment and feele the dolours and punishments of the damned . At one and the selfe same time they thinke themselues aliue and dead : and they being caught with the sorrow of present things , which they are to leaue , they begin to feele the future euils , which they feare . They iudge them blessed and happy , who are left in this world , and of this enuy new sorrowes arise and increase . When the sunne goeth downe at noone to the wicked . Therfore then the sunne goeth downe at noone vnto them , when they casting their eyes euery way , shall see euery where entrance into heauen to be shut and denied vnto them , neyther any beame of light shall appeare or shine vnto them . For if they looke vnto the mercy of God , they shall suppose themselues vnworthy , that God should haue mercy on them : if they flye vnto the diuine iustice , they shall suspect that all cruell tortures are prepared for them : and that hetherto their day hath beene , but now that the day of the Lord doth hang ouer them ; yea , they shall thinke that euen now it beginneth . If they call to minde their life past , euery part of that doth reprehend them : if they behold the present time , they see that now they are dying : if the future time , which is now at hand , they see the Iudge sitting vpon his tribunall , and expect iudgement from him . Being compassed with so many causes of feare , what will they doe ? whether will they goe ?

The Prophet proceedeth , Those thinges which before seemed pleasant , in death are bitter . And I will darken the earth in the cleere day , that is , those things which heeretofore were wont sweetly to delight thee , now they shal exceedingly torment thee , and shall strike and thrust through thy soule with intollerable stings and pricks of griefe . It is pleasant and delightfull to a man liuing and in health , to see his children , to enioy his friends , to gouerne his houshold , to haue much riches , and to possesse with pleasure , whatsoeuer the minde desireth . But then all that pleasure shall be turned into sorrow . For all these afore-sayde with most bitter torments , shall rend and cut in peeces thy miserable conscience , and they shall be sharpe speares to wound their louers . It is naturall , that as the possession and presence of a thing , which we loue , doth ioy vs and make vs merry , so the absence of the same thing doth bring heauines and sorrowe . Hence it is that the sonnes doe flie the presence of their dying father , and the louing and religious wife being full of anguish , doth hide her selfe from her husbands face , least by her presence she might encrease his dolours . For although the soule , being by and by to be seperated from the body , hath a long and dangerous iourney to goe , yet the great greefe doth not permit any obseruation of the termes of humanity and ciuility , neyther doth it graunt the soule euen now iourneying before her departure , to bid farewell to her friends . If thou my Reader at anie time shall come to this passe , thou shalt surely vnderstand that I speake nothing but truth ; but if thou as yet neuer camst into this danger , at least beleeue them , which haue had experience of these things . Ecclesiasticus , 43. For they that saile ouer the Sea , ( as the Wiseman sayth ) tell of the perils thereof .

If therefore they be such and so great , The account that shall be required of vs . which goe before this dolorous and lamentable seperation , what manner and how great doest thou thinke that they will be , which shall follow after ? If the preparation be so great , what shall the solemnity it selfe be ? For straight-wayes after death , the account shall follow , which that most iust Iudge shall require of the soule , which how mightily it is to be feared , I would not haue thee to learne of the men of this world , who as they dwell in Egipt , that is , in a Land of darkues , so they liue in great blindnes and intollerable errours . But in this matter aske counsaile of the Saints of God , who dwell in the Land of Goshen , in which alwayes the light of truth shineth , and they will teach thee not onely with words , but also by examples , how greatly this account is to be feared . Without doubt King Dauid was a most holy man , neuerthelesse so great was his feare , which he conceaued being mindfull of rendring this account , that he sayd in his prayer to the Lord , Enter not ô Lord into iudgement with thy seruant : Psalm , 143. for in thy sight shal none that liueth , be iustified . Arsenius . In the lifes of the fathers , Part 2 , §. 153. Arsenius was a holy man , who yet when he should dye began to weepe , and to tremble after that manner , that his Schollers , who stoode about him , being moued at this his trembling , asked and sayd vnto him , Father why weepest thou ? Why doest thou tremble ? What doest thou also feare ? To whom he aunswered : I feare in truth and verity , and this feare , which now is with me , hath alwayes beene in me , by which I became a solitary and a Monasticall man . Histories report of Agathon , Agathon in the s●me booke . §. 51 that hee dying had his eyes three dayes open , and neuer shut , neyther euer moued them . But his brethren touching him , sayd ; ô holy Father where art thou now ? He sayd , I stand in the sight of Gods iudgement : his brethren sayd moreouer vnto him ; doest thou also feare ? To whom hee aunswered ; alwayes as much as lay in me I purposed to keepe the commaundements of God , but I am a sinfull man , and how should I know , whether my works please God ? To whom his brethren sayd , doest thou not trust in thy works , because they are according to Gods word and rule ? To whom he aunswered , I doe not trust in my works in the sight of God , because in his iudgement and sight all our best works are imperfect and full of infirmity , but onely in Christ Iesus my Redeemer , in whom I assure my selfe to haue all righteousnes and perfection . No lesse fearefull is that example , In his ladder to Paradice , in the 7 , staire . A fearefull example of one Stephanus , that led a solitarie life . which Iohannes Climacus remembreth of an other man , that led a solitary life : and that we will set downe heere with his owne words , ( for it is especially to be noted ) to the edefying of mens soules . A certaine man called Stephanus , sayth hee , dwelling in this place loued a solitarie and a quiet life . This man when he had liued many yeeres solitarily , being adorned with many singuler vertues of Christianity and sanctification , built himselfe a Cell at the bottome of that hill , in which in times past Elias beheld his holy and diuine vision . He so venerable for life and conuersation , that he might furnish himselfe with more integrity and purity of liuing , hee came to a place of Anchorites , which place was called Fayth . In which place when hee had passed ouer many yeeres with a most straight kind of life : for this place was vtterly remote from all humane consolation , and almost not come to of any man ( for it was almost seauenty miles distant from any dwelling of man ) in the very last part of his life he departed thence , desirous to dwell in the Cell of that holy Hill .

There were two Disciples of Palestina , very religious , who also diligently obserued the Cell of this old man . In which when he had continued a fewe dayes , he fell into sicknes , whereof he dyed . But a day before his departure , suddainly hee fell into an agonie and astonishment of minde , and with open eyes he looked about , first to the right side , then to the left side of the bed , and as though certaine required an account of him , all they that stoode about him , heard him say some-times thus : So in truth it is : but for this I haue humbled my selfe , and broken of my sinnes by repentance . Some-times hee said : No truly , but yee lie , I haue not doone thus . Then againe thus ; So it is indeede , this is so ; but I haue wept , and with weeping ( as with a gunneshot ) I haue battered downe that partition wall , which kept Gods countenaunce from me , & God hath heard my prayers and my teares . And againe , yee rightly accuse me . In some also some-times he said , So it is truly , and to these I haue not that I may say , vnlesse God be mercifull vnto me , and God is more mercifull , then man can be sinfull , if man will be sorrowful . And surelie , this inuisible and most sharpe iudgement , was a feareful and a terrible sight , in which also ( that which is more terrible ) they obiected vnto him , what he had not done , ( ah woe is me ) he being a man of such sanctitie and holines of life . In many of his sinnes he said , that he had not what he might aunswere ; euen this man said so , who had almost forty yeeres ledde a solitarie life , and had the grace of those teares , that wash and blot out the hand writing of GOD against vs . Certaine affirmed to me of a truth , that this man , whilst he was in the wildernes , nourished a Leopard with his owne hand . And whilst thys strict account was required of him , and whilst he was in thys sore conflict , he departed thys life . Hetherto are the words of Climacus : which sufficiently declare , how greatly carelesse and negligent men ought to feare the seperation of theyr soule and body ; when as the very Saints themselues are found to feare so greatly .

But if any one aske , why the Saints placed in this danger , do feare with so great trembling , to this Saint Gregorie aunswereth in the fourth booke of his Morrals , Why the Saints doe feare in death . In the 4. booke of his Morrals , chap. 2. in these words : The minde of the Elect , when it remembreth those things which it hath done , is greatly feared with the dread of iudgement . Now it looketh perfectly into it selfe ; but as yet it dooth not raise vp it selfe vnto security , because whilst it considereth how great the cumbrance and horrour of the last examination is , it carefullie trembleth betweene hope and feare ; because the iust Iudge comming , he knoweth not what of his trespasses hee will impute vnto him , & what he will forgiue . For they are not therefore secure , if outwardly in outward action they haue not offended , but they are carefull for theyr thoughts , by which theyr minde is forced hether & thether . In the 11. booke of his Morrals , chap. 21. In the 24. booke of his Morrals . chap. 7. For as much as they can do , that they may not offend outwardly , so much they cannot doe , that they may not offend inwardlie in their thought . Therefore often-times , the elect vnwillingly offend in thought , which they marke diligently in themselues , and consider what great gilt it is before the eyes of God . And when as for these things they alwaies feare the strict iudgement of God , yet then especiallie they doe feare , when they comming to pay theyr debt vnto nature , do see themselues approching to the strict & exact Iudge . And so much more pearcing is the feare , by howe much more the eternall retribution is neere .

Moreouer , before the eyes of theyr hart at that time no fantasticall thing doth flie , because all such matters beeing taken away , they onely consider themselues and him , to whom they are approching . Feare increaseth by the neere retribution of iustice , and by the neerenes of death so much , by howe much the strict iudgement is neere , & as it were touched . Although they remember that they neuer offended in those things , which they know , yet they feare those things which they knowe not ; because they cannot vtterly iudge of and discerne themselues ; therefore their end growing neere , they are terrified with a greater feare . Note . Neither is the soule of man then feared without cause , seeing that after a very short time it shall haue that iudgement which neuer can be changed . Hetherto Gregorie .

If therefore holy men with so great reason haue feared thys iudgement , what ought not they to doe , who are not such ones ? Yea , who haue spent the greatest part of theyr lyfe in following the vanities of this world ? who so often haue offended God ? who hetherto haue liued most carelesly ? who neuer haue had any care of theyr saluation ? who haue neuer beene touched with any regard , to prepare themselues for this houre ? If the iust doe so greatly feare , what shall the sinner doe ? When as the Cedar of Libanus is shaken , what will the sprigge of the wildernesse doe ? 1 , Peter , 4. If the righteous scarcely shal be saued , ( as saith S. Peter ) where shall the vngodly and sinner appeare ?

Tell me ( I pray thee ) what doost thou thinke of that houre , when as thou departing out of this life , shalt enter into that iudgment alone ? naked ? poore ? without any one that may defend and maintaine thy cause , besides thy good works which thou hast doone , and only thy conscience wayting vpon them ? that tribunall will be very sharpe and seuere , where it is not handled of life or death temporall , but eternall . And if in rendring thine account thou art found wholy oppressed with debts , alas , how horrible wil be the dolours and vexations of thy mind ? O how full of confusion wilt thou be , and how aboundant in vnprofitable repentance ? how voyd wilt thou be of all aduice and counsaile , and how destistute of all comfort ? Truly great was the trouble and distraction of minde among the Princes of Iuda , when as the victorious sword of Sesac King of the Egyptians , 3 , Reg. 25. did tyrannize in all the streets of Ierusalem ; when as by the present paine and punishment , they acknowledged their passed faults , and old errors . But there is no comparison between that confusion and thys , Nothing is of force in the houre of death . of the which we now speake . In that houre what will sinners doe ? whether will they turne themselues ? who shall defend them ? Teares will not profit them ; there all repentance will be barraine and vnfruitfull ; In that houre , neither prayers shall be heard , neither any promises shall take place , or any suretieshippe be accepted . When as the last moment of life is come , and the houre glasse runne out , nowe there is no more time left for repentance . But if these foresaide things will not profit , much lesse shall riches , nobilitie , or honours helpe ; for the Wise-man sayth , Riches auaile not in the day of wrath : Prou , 11 , but righteousnes deliuereth from death .

When as the vnhappy soule shall see it selfe compassed and inclosed in these streights , what will it doe ? what will it say ? with what other words will it lament this lamentable estate , The lamentation of a sinner . Psalm , 18. then with those which the Prophet vsed in times past , when he sayd , The sorrowes of death compassed me , and the floods of wickednesse made me afraid : the sorowes of the graue haue compassed me about : the snares of death ouertooke me . Woe is me poore wretch , into what a laborinth haue my sinnes ledde me ? How suddenlie , and thinking nothing lesse , hath this houre entrapped me ? How hath it rushed vpon me , I neuer dreaming of it ? What doe now my honours profit me ? what doe now my dignities helpe me ? What doe all my friends for me ? what profit doe now my seruaunts bring me ? what fruite doe I now reape of all my riches & goods , which I was wont to possesse ? For no a small peece of ground of seauen foote will containe me , and I must be content with a dwelling in a narrow Coffin , and with lodging in a poore winding-sheete .

But that which is worst of all , my riches shall remaine heere behind me , which I haue scraped together with so great toyle and sweating ; others shall enioy them , and shall spend them on their pleasures . Onely my sinnes which I haue committed in gathering them , waite vpon me , that I may suffer deserued punishment for them . What can I make now of all my pleasures & delights , seeing they are all ouer-past , onely theyr dreggs are my portion , which are scruples & bytings of conscience , which like thornes doe pearce me , and doe runne through my myserable hart , and shall torment it with euerlasting tortures ? O my intollerable blockishnes , ô my madnes and folly , to be cursed with a thousand execrations ; how could it be , that I vnmindfull of thys time , haue not prepared my selfe to eschew these present calamities ? How often haue I beene admonished of this day , but with deafe eares I ouer-passed all counsaile ? woc is me , why did I not receiue instruction ? why haue I not obeyed and harkened vnto my Teachers ? and to the wordes that they taught mee ? I lyued irreligiously in the midst of the Church , and amongst Gods people I haue polluted my selfe with all kinde of sinne . With these and such like lamentations , sinners will deplore and bewaile theyr miserable estate ; and these ( most commonly ) will be their meditations , considerations , and confessions .

But least thou my brother sholdest fall into the like straights , I pray thee that thou wouldest examine all these things aforesayd with diligent regard : and that they being often meditated vpon , thou wouldest euery where and alwayes set them before thine eyes : but amongst others lay vp chiefely these three things deepely in thy minde , and in a faithfull memory : the first of which is , that thou consider the greatnes of the punishment , which thou shalt feele in the houre of death , for thy multitude of sinnes , by which thou hast offended the diuine goodnes : the second is , that thou diligently ponder , with what great desire thou wilt then wish so to haue led thy life , that in that houre thou mightest haue God propitious and fauourable vnto thee : thirdly , that thou remember how great , and how seuere a repentance thou wouldest enter into , if time should be graunted vnto thee . Therefore liue so now , as thou wouldest desire and wish that thou hadst liued in that houre .

THE EIGHT TITLE . That man is bound to desire Vertue , by reason of that second last thing that happeneth vnto him : which is the last Iudgement . CHAP. VIII .

AFter death followeth the perticuler iudgement of euery one , and after that the vniuersall iudgment of all : when that shall be fulfilled , which the Apostle sayth : 2 , Cor. 5. Wee must all appeare before the iudgement seate of Christ , that euery man may receaue the things which are done in his body , according to that he hath done , whether it be good or euill . Heere we will speake of the rigour of that strict account , which shall be exacted of vs in this iudgement ; and what will follow after the sentence of this iudgement ; that man may see , that he not onelie is inuited vnto Vertue , but rather that he is drawne and constrayned . First therefore we are to consider , that one thing amongst other , which holy Iob wondered at , that although man is so weake a creature , yet God who is so great and mighty , entreth with great rigour into iudgement with him . Insomuch , that there is no word , no thought , no inordinate and disordered motion , which he hath not written in the booke and record of his iustice : that he may exact a most strict account of it . After a long discourse he at length sayth thus . Iob. 13. Wherefore hidest thou thy face , and takest me for thine enemy ? Wilt thou breake a leafe driuen too and fro ? And wilt thou pursue the dry stubble ? For thou writest bitter things against me , and makest me to possesse the iniquities of my youth . Thou puttest my feete also in the stocks , and lookest narrowly vnto all my paths , and makest the print thereof in the heeles of my feete . Such one consumeth like a rotten thing , and as a garment that is moth-eaten . Iob. 14. And a little after : Man that is borne of a woman , is of short continuance , and full of trouble . He shooteth forth as a flower , and is cut downe : he vanisheth also as a shadow , and continueth not . Doost thou thinke it meete to open thine eyes vpon such an one , and to bring him with thee vnto iudgement ? Who can bring a cleane thing out of filthines ? All these things said holy Iob , greatlie wondering at the seuerity of the diuine Iustice , which he saw that God did vse vpon man , being a creature so fraile , and so ready to fall into all euill : who drinketh in iniquity like water . But if he should vse this seuerity vpon Angels ( who are spirituall creatures , and much more perfect ) it were lesse to be meruailed at : but that God should vse it vpon man ( whose passions and euill inclinations are innumerable ) and that by exacting so strict an account , that in his whole life hee doth not winke at one idle word , nor doth let passe our minute of time ill spent , this doth exceede and passe all admiration . For who doth not feare , and exceedingly tremble , when he heareth those words of the Lord , Math. 12. Verily I say vnto you , that of euery idle word that men shall speake , they shall giue account thereof at the day of iudgement . Goe too therefore , if an account shall be giuen of those words , which offend no man ; what shall become of vnhonest words ? Of vnchast thoughts , of hands full of blood ? Of the eyes of adulterers ? To be briefe , of all the time of thy life euill spent in the works of iniquity ? If this be true ( as it is most true ) what tongue , what eloquence , can remember so great things of the rigour and seuerity of this iudgement , which shall not be much lesse then the truth of the thing ? Or which can be equalized with it in any manner of respect ? How will wretched and miserable man stand astonished and amazed , when in the assemblie of so many Senatours , and in the presence of such a Councell , an account shall be required of a little word , which he hath spoken such or such a day without purpose or fruite ? Who will not be amazed at this demaund ? Who durst haue sayde these things , vnlesse Christ himselfe before had spoken them ? Who durst haue vttered them , vnlesse he had affirmed them ? What King was euer found , that did expostulate , or was greeued with his seruants for so small a fault ? O the depth of Christian Religion , how great is the purity , which thou teachest ? How strict is the account , which thou exactest ? And with how seuere a iudgment doost thou examine & search out all things ? How great will that shame be , The shame of sinners in the last iudgment . with which wretched and miserable sinners shall be there confounded ? When as all their iniquities and enormities , which closely they committed within the wals of their houses , whilst they liued , whatsoeuer also vnhonest or filthy thing euen from their birth to their death they haue polluted themselues with , all the corners of their hart , and euery secret , shall be discouered and opened in this Court before the eyes of the whole world ? Who there shall haue a conscience so pure , that when these things shall begin to be done , will not straight-wayes change colour , and tremble throughout euery part of his body ? For if a man doth blush , and is ashamed to tell his faults secretly to an other ; how great will that shame be , with which sinners shall be confounded in the sight of God , and all the world ? So great shall that shame be , that the wicked , Ose. 10. How fearefull the sentence of the Iudge is . Math. 25. as the Prophet testifieth , shall cry out , saying to the mountaines couer vs , & to the hils fal on vs . But be it that these be tollerable : but what wil it be , when as those most sharp & keene arrowes of that finall sentence , shot from Gods mouth through their harts , Depart from me ye cursed into euerlasting fire , which is prepared for the deuil and his Angels ? Alas with what dolours wil sinners be tormented hearing this sentence ; Iob , 26. When we can heare but a litle portion of his words , saith Iob , who can vnderstand his fearful power ? This voyce shal be so horible & of such force , that the earth in the twinkling of an eye shall be opened , Iob , 21. And sodainlie they shall goe downe to the graue , as the same Iob sayth , those which now take the Tabret , and Harpe , and reioyce in the sound of the Organs , and they that now spend theyr dayes in wealth . This fall Saint Iohn describeth in the Reuelation , Apoc. 18 , in these words ; And after these things , I saw another Angell come downe from heauen , hauing great power , so that the earth was lightned with his glory . And hee cryed out mightily with a loud voyce , saying : It is fallen , it is fallen , Babylon the great Cittie , and is become the habitation of deuils , and the hold of all foule spirits , and a Cage of euery vncleane and hateful Bird. And a little after , the same Euangelist addeth , saying : Then a mighty Angell tooke vp a stone like a great Milstone , & cast it into the Sea , saying : with such violenee shall the great Cittie Babilon be cast , and shall be found no more .

After thys manner the wicked shall be cast into that pit and darke prison , full of all confusion , which in this place is vnderstood by Babylon . What tongue shall be able to expresse the multitude and aboundance of paynes , which they shall suffer ? The paines of the damned . There their bodies shall burne with liuing fire , that neuer shall be put out ; there without intermission , their soules shall be gnawne of the worme of conscience , which shall suffer them to take no rest ; there shall be continuall weeping and gnashing of teeth neuer to haue end , which the holy Scriptures do so often threaten and repeate . The blasphemies of the damned In this place of desperation , those wretches being damned , raging with extreame madnes , shall turne their furie against God , and shall rage vpon themselues , eating their owne flesh , tearing their owne bowels , most furiously renting one anothers flesh with theyr nayles , and continually blaspheming the Iudge , who condemned them to these paines . There euery one shall curse his miserable estate , and his vnhappie birth , repeating without ceasing that sorrowfull complaint , and those mournfull and forsaken lamentations of Iob , Iob , 3. Let the day perrish wherein I was borne , & the night when it was said , there is a man child conceiued . Let that day be darknesse , let not GOD regard it from aboue , neyther let the light shine vpon it . But let darknesse and the shadow of death staine it : let the cloudes remaine vppon it , and let them make it feareful as a bitter day . Let darknes possesse that night , let it not be ioyned vnto the dayes of the yeere , nor let it come into the count of the Moneths . Yea , desolate be that night , and let no ioy be in it . Let them that curse the day , ( being ready to renue theyr mourning ) curse it . Let the starres of that twilight be dimme through the darknesse of it : let it looke for light but haue none : neyther let it see the dawning of the day . Because it shut not vp the doores of my Mothers wombe : nor hid sorrow from mine eyes . Why dyed I not in the birth ? or why dyed I not when I came out of the wombe ? Why did the knees preuent me ? and why did I sucke the breastes ? Thys will be the musicke , thys the song , which the vnhappie and miserable , shall sing without end . O vnhappy tongues , which pronounce nothing but blasphemies ; ô vnluckie eyes , that see nothing but calamities and miseries ; ô miserable eares , which heare nothing but complaints and gnashings of teeth ; ô vnhappie bodies , which haue no other refreshing but burning flames . What minde shal they haue there , who whilst thy lyued heere , triflingly bestowed their houres , and spent all theyr time vpon pleasures and delights ?

O what a long chayne of miseries , haue thy short pleasures wrought & made for thee . O foolish and sencelesse , what shall the allurements of the flesh now profit you , which you then so much delighted in , sith yee are now cursed to eternall mourning and bewayling ? what is become of your riches ? where are your treasuries ? where are your delights ? where are your ioyes ? The seauen yeeres of plentie are past , and other seauen yeares of dearth and scarcity are come , which haue deuoured vp al their plenty ; no memory or footstep being left of it . Your glory is perished , and your felicitie is drowned in the Sea of sorrow ; you are come to that scarcenes and sterilitie , that a small droppe of water is not graunted vnto you , by which the fierce flaming heate of your throate may be cooled , which so exceedingly doth torment you . Not onely your delights haue not profited you , which you enioyed in this world : but they shall be the causes of greater torments . For then shal be fulfilled that which is written in the booke of Iob , Iob , 24. The pittifull man shall forget him : the worme shall feele his sweetnes : he shall bee no more remembred , & the wicked shal be broken like a tree : then the sweetnes of the delight of euill things shal be turned into the wormwood of sorow , when the memory of fore-passed pleasures ( according to the exposition of Saint Gregorie ) shall be get greater bitternesse of present griefes : they remembring what somtimes they haue been , and what place they now are in : and that for that so soone passed away , now they suffer that , which shall endure for euer .

Then at the length , too late they shall acknowledge the deceits of the deuill , and being in the midst of errours , they shall begin in vaine to vtter those words of the Wiseman ; Wisdom . 5. Wee haue erred from the way of truth , and the light of righteousness hath not shined vnto vs : wee haue wearied our selues in the way of wickednesse and destruction , and we haue gone through dangerous wayes : but we haue not knowen the way of the Lorde . These shall be the complaints , these shall be the lamentations , this shall be the perpetuall repentance , which the damned shall there make world without end , when it shall profit them nothing , because the time is past and gone , in which they should haue brought forth fruites worthy of repentance . All these and euery one of them , if they be considered , In the 22. homily to the people of Antioch . are pricks and motiues vnto Vertue . Wherfore also Saint Chrisostome dooth vse this argument also in his Homilies , that he might stirre vp the people to Vertue . That thou maist prepare thy soule , ( saith he ) as the dwelling and habitation of God , remember that horrible and exceeding feareful day , in which we all standing before the throne of Christ , shall render an account of things done heere : our sinnes shall be layde open before the eyes of all people , & our actions shal be reuealed and showne to all those that know them not , where the fierie Riuer , and the vnsleeping worme are , where all things are naked and open . Where the bookes of our harts shall be opened , and our secret and hidden deedes done by day or night , by ignoraunce or forgetfulnes , shall be read manifestly , & all those things that now lie hid , shal be reuealed .

Thinke therefore , that wee must come before a Iudge that cannot be deceaued : where not onely our actions , but also our words and thoughts shall be iudged ; where wee shall receaue dreadfull and terrible paynes for those things that seeme but small vnto vs . Alwaies remember these things , and neuer forget that vnquenchable flame . Haue an eye to him , comming to iudge the quick and the dead . Thinke vpon the thousands , and tenne thousands of Angels wayting vpon the Iudge ; nowe let thy hearing preuent the sound of the Trump , and that feareful sentence of the Iudge condemning . Let thine eye fore-see some cast into vtter darknes , others excluded and shutte out of the gates , after much labour of virginitie . Consider some to be gathered as tares , For what sinnes men are damned and to be cast into a fiery fornace , and others deliuered to the vnsleeping worme , and to mourning , & to gnashing of teeth : this man to bee iudged for his vnreasonable laughter , that man for iniuring his neighbour , or because hee hath offended his brother ; this man to be condemned for faults that he hath forgot , another man for an idle word ; this man to be damned for his ill meaning , another for slaunderous rayling ; one for anger to suffer intollerable punishment , another for ignominie ; some to be depriued of the knowledge of Christ , and to heare , Math , 15. Verily , I say vnto you , I know you not : because they haue doone those things , which Christ hath forbidden .

These things therefore beeing thus , what ones ought we to be , or what teares ought we to shedde , and to say : Oh that mine head were full of water , Ierem. 9. and mine eyes a fountaine of teares , that I might weepe day and night . But that we may escape this dreadfull punishment , Psalm , 95. Come yee , let vs come before the face of the Lord with confession , and with diligence and amendement of life , let vs call vpon the name of our Lord God ; Psalm , 6 , For in the pit , who shal praise or confesse thy name ? God hath giuen all things double vnto vs , two eyes , two eares , two hands , two feete . If therefore one of these be hurt , by the other we comfort and relieue our necessitie . But he hath giuen but one soule vnto vs ; if wee shall loose this , with what shall we liue ? Therefore let vs looke to prouide for this , let vs preferre nothing before the safetie of it , because this is also iudged with the body , and is freed and cleered together with it , and together with the body , dooth appeare before Christes tribunall . If thou then shalt say , my money allured me , Math , 16 , the Iudge will say vnto thee : hast thou not heard , What shal it profit a man , though hee should winne the whole worlde , if hee lose his owne soule ? If thou shalt say , the deuill deceaued me , he also will say vnto thee , Gene , 3 , that it profited Eue nothing , to say , The Serpent deceaued me . Therfore we remembring these things , come , let vs rayse and stirre vp our selues , before we be ouer-taken , before that great day of the Lord come and appeare , of which the Prophet sayth ; Mala , 3. Behold , it commeth , and who shall endure it ? Or who shall abide the day of his comming ? That is a feareful day of hurly burly , and of darknes . But thou wilt say ; Howe then may I escape these foresaide euils ? I will tell thee : not onely keepe thy body pure and vnspotted , but when thou hast suffered iniurie , do good for it , if thou beest accused , be thou patient . When thou doost fast , be not boasting of it ; for fasts are not commended for abstayning from meate , but for abstayning from sinne . Search the Scriptures , & see how first the Prophet seeth a Hasill-wand , and afterwards a burning Cauldron , demonstrating vnto vs , that the fire doth consume those that doe not beare the chastisement and correction of the rodde . So by Moses the pyllar of fire showed , Exod , 19 , that they that obserue the law , receiue the light , but the disobedient receiue fire . Reade the Scriptures of our Sauiour , and learne , howe that when we goe hence thether , Psalm , 49 , no body can helpe vs . The brother shall not redeeme the brother from endlesse torments , nor the friend hys friend , nor the parents their children , nor the children their parents .

And what doe I speake of myserable men , when as if Noe , Iob , and Daniel come , they cannot intreate the Iudge ? But thou wilt say ; Whence may I know this to be true ? Looke vppon him that hauing not his wedding garment , was excluded , and none intreating for him . Looke vppon him that had the talent committed vnto him , and dyd not increase it , and how for him no body intreateth . Looke vpon the fiue Virgins , shutte foorth , neyther the other fiue intreateth for them , which also Christ calleth foolish ; because , after they had troden pleasures vnder theyr feete , after they had cooled the fornace of concupiscence , then they were found fooles , and not without cause , because they obseruing that great dutie of Virginitie , dyd not keepe that small commaundement of Humilitie . Looke vpon the Iudge in the day of iudgement , placing the Sheepe on hys right hand , and the vnprofitable Goates on his left , and saying to those on his right hand : Come yee blessed of my Father , receaue a kingdome prepared for you . But those on his left hand to be cast into vtter darknesse , and that no body dooth helpe and succour them being cast out . For it is a true speech ; Behold the man and his worke . Luke , 16. Thou hast heard how Diues neuer pittying Lazarus , was tormented with flames , & desired a droppe of water . Thou knowest how that Abraham himselfe could not ease his paines , although he desired and beseeched him . Therefore heereafter we regarding and respecting our selues , before we are confounded and vtterly cast downe , let vs giue the glory to God . It is better here that thy tongue should be dried vp through fasting , then to keepe it moyst , and there to desire that moysture , which being denied , is eternall paine . Heere with small labour wee may auoide great torments . Certaine excellent comparisons . And if we be so delicate and tender in this life , that we can not suffer patiently a feauer of three dayes , how shall we in the life to come be able to suffer euerlasting fire ? If wee doe feare the sentence of death pronounced of an earthly Iudge , which taketh only from vs life of a few yeres : why doe we not feare the sentence of this Iudge , which depriueth vs vtterly of an eternall life ? If we are terrified seeing the execution of some horrible punishment , which in this world is inflicted vpon some malefactour , when wee see the Sargiants with the Hang-man to draw the malefactour to punishment , to beate him , to hang and quarter him , or to burne him . Yet all these are rather solaces then sorrowes , if they be compared with the punishments to come . For these torments are ended together with life ; but there neyther the worme shall dye , nor the tormenter shall be wearied , nor the fire shall euer be extinguished . In so much , that if all things , which thou shalt compare with this punishment , be fire , be sword , be beasts , be what torment thou wilt , yet it is a sleepe , and a shadow in comparison of this . But what will the condemned doe , when they see themselues depriued of so great a good , and condemned to so great misery ? What will they doe ? What will they say ? How will they breathe ? And all these in vaine . For after the ship is drowned , the Saylers are for no vse : neyther is a Phisition profitable , when the diseased dye . Then although too late , they shall disclaime their errours , Repentance too late . and say , this was to be done , and this not . Although we often haue beene admonished , yet we haue not obeyed . Then the Iewes at the length shall acknowledge him , that commeth in the name of the Lord , but this too late knowledge shall nothing profit them . For there shall be no time . O vs wretched and miserable , Our accusers . what shall we bring for our excuse in that day , when as heauen , the earth , the Sunne , the Moone , the day , and the night , with all things that are in the world , shall accuse vs , and shall cry out for reuengement vpon vs , bearing witnes of our euils ? Yea , if all should hold their peace , yet our owne conscience would lift vp her voyce against vs , and accuse vs . All these things are out of Saint Chrisostome ; by which it is manifest , how greatly hee shall be striken with a vehement feare , who shall come vnprepared to this sentence . This same Saint Ambrose feared , Ambro●e vpon Luke . when he sayth : woe vnto me , if I shall not rise at midnight to confesse and prayse thee ô Lord . Woe to me , if I shall deale craftily with my neighbour . Woe vnto me if I shall not speake the truth . The axe is layde to the roote of the tree ; let it bring forth those fruites of grace , which it should of repentance . The Lord is at hand , that requireth fruite , hee giueth life to the fruitfull , but casteth the barren into the fire .

THE NINTH TITLE . That man is bound to the exercise of Vertue , by reason of the third last thing that happeneth vnto him , which is the glory of Heauen . CHAP. IX .

EVery one of those things , which hetherto wee haue spoken of , by very good reason ought to haue sufficient force to inflame our minds with the loue of Vertue . But because the hardnes of mans hart is so great , that after all this it cannot be moued with all these ; we will adde an other motiue , What things are handled in this chapter . no lesse effectuall then the praecedent . It is the greatnes of the reward , which Vertue promiseth to her louers : that is , the glory of Heauen ; in which two things are to be especially looked vnto : the one is the excellencie and beauty of the place , that is , of the heauen of heauens : the other is the dignity and greatnes of the King , that dwelleth there with all his elect .

As touching the first : The beauty of heauen is gathered by coniectures . howe great the beauty is , and how great are the riches of this place , no humane eloquence can vtter : but by certaine coniectures we may come as it were aloofe of to some knowledge of it . The first coniecture is the end . Amongst these coniectures the first is the end of that worke : for the end is one of the circumstances , which are wont especially to declare the condition and excellencie of a thing . The end therefore for which the Lord hath made this place , is , that by it he might manifest his glory . For although hee hath created all things for his glory , Prouer , 16. as sayth Salomon , yet properly and peculierly he is sayd to haue created heauen for this end ; for in it after a more speciall manner , his dignitie , greatnes , and magnificence doth shine and appeare . For euen as King Assuerus , that raigned from India euen vnto Ethiopia , Esther , 1. ouer an hundred , and seauen and twenty prouinces , made a great feast vnto all his Princes and his seruants , euen the power of Persia and Media , in the Citty of Susan , by the space of an hundred and fourescore dayes , and that with all maiesty , cost , and royall magnificence : that hee might shew the riches and glory of his kingdome , and the honour of his great maiestie : So the great King of Kings determined to make a most solemne and sumptuous feast in heauen : not by the space of anie time , but throughout all eternity : that in it he might show the vnmeasurablenes of his riches , of his wisedome also , of his liberality and goodnes . This is that feast , of which the Prophet Esay speaketh , Esay , 25. when he sayth ; And the Lord of Hoasts shall make to all people in this mountaine a feast of fat things , euen a feast of fined wines , and of fat things full of marrow , of wines fined and purified . That is , of meates most delicate , most precious , and most sweete .

If therefore the Lord God doth make that solemne feast , that in it he may manifest the greatnes of his glory : if his glory be so great , what shall the feast be ? What the riches ? How precious all things that to this end are prepared ? The power of the Lord . But we shal vnderstand this better , if wee consider the greatnes of the power of this Lord . His power is so great , that with one word he created this admirable frame , and that with one word in like manner he can destroy it againe . Neyther could he haue created one world with one word , but infinite worlds : & in like maner againe he could haue destroyed so many with one word . Furthermore , whatsoeuer he doth , hee doth it without labour : so that with the same facility , that he created a small Pismire , hee could haue created the greatest Cherubin and Seraphin : for he feeleth no burthen , he sweateth not vnder a greater weight , neyther is hee eased of a lesse . For he can doe all things that he willeth , and whatsoeuer he willeth , he worketh by his onely will . Tell mee therefore , if the power of this Lord be so great , and if the glory of his most holy name be so great , & so vnmeasurable his loue , what thinkest thou will be his house , the ioy , & the feast , which he to this end hath prepared ? What can be wanting to this worke , Reasons why heauen should be absolute & perfect . why it should not be absolute in euery respect ? There shall be no defect of his hands , because he is infinitely mightie and powerfull . There shall be lesse defect of his braine , because he that made it , is infinitely wise . There shall be no defect of his will : because he is infinitely good . Neither shall this worke be hindered through want of riches , because the maker is the Sea and Ocean of all treasure . What then will this work be , where there is such and so great preparation ? What shall that worke be , that commeth out of that shop , in which such workmaisters worke together , as are the omnipotency of the Father , the wisedome of the Sonne , and the goodnes of the holy Ghost ? Where the goodnes willeth , the wisedome disposeth and ordereth , the omnipotencie can doe all that , which the goodnes willeth , and the wisedome ordereth , although all these are one and the same in diuers persons .

We haue also an other coniecture , The second coniecture . meete for this purpose , not vnlike to the former : For God prepared not this house onely for his owne honour , but for the glory and honour also of his elect . Consider therefore how carefull God is to honour his friends , Iohn , 12. and to performe his promise , by which he promised that hee would honour all them that doe administer vnto him . All things obey the righteous euen in this world . This is manifested by the effect , seeing that he hath giuen to them that liue in this world , dominion , and rule ouer all creatures . This is manifest in Iosua ; at whose commandement the Sun stood vnmoueable in the midst of heauen : no otherwise then if hee had had in his hands the bridle of the frame of the whole world , Iosua , 10. The Lord obeying ( as the Scripture saith ) the voyce of a man . 4 , Kings , 20. We see the like in Esay ; who gaue to King Hezekiah his wish , whether he would , that the shadow of the Sun should goe forward tenne degrees ; or goe back ten degrees , for with the same facility that he could doe the one , he could doe the other . Is not the like power seene in Elias , 3 , Kings , 17 , 18. who by his word stayed the cloudes that they should yeeld no raine as long as hee pleased ? And afterwards by the vertue of his prayer , hee brought backe the cloudes and obtayned raine , and watered the earth with showers and dewes ? Not onely such things in life are graunted vnto the Elect , but the Lord doth honour them so farre , that hee hath giuen this power after death to their bones and ashes . 4 , Kings , 13. Who will not prayse God , that the bones of dead Elizeus reuiued a dead man , whose body through feare of the theeues of Moab was cast into the Sepulcher of the Prophet ? Yea , Acts , 5. he hath not onely giuen this vertue vnto the bones and ashes of his elect , but also to their shadowes , the shadow of Peter restored them to health , whom it shadowed . O admirable God , ô exceeding and infinitely good , who hath giuen to man what he tooke not to himselfe , Christ gaue more to his Saints then hee vs●d himselfe . or which he himselfe vsed not : for it is not reade of Christ , that his shadow healed the diseased , which notwithstanding the Scripture testifieth of Peter .

If God be so ready to honour his Saints , yea in a time and place not ordayned nor destined for their reward , but appoynted for labours and miseries : how great doost thou thinke that glory will be , which he hath prepared for his beloued , in a place proper for reward and recompence , to honour them , and that he may be honoured in them ? Hee that so greatly desireth to bestow honour , and can so easily doe it , let euery one consider with himselfe , how ample , precious , rare , and magnificent those things ought to be , which hee hath prepared for the honour of his Elect ? In this place also may be considered the incomparable liberality of this Lord , in rewarding the seruices of his seruants . The Lord commaunded the Patriarke Abraham to sacrifice his onely and deerely beloued sonne , who beeing obedient to the commaundement , and preparing himselfe to the sacrifice , Gen. 22. he heard of him . Now I know that thou fearest God , seeing for my sake , thou hast not spared thine onely sonne . By my selfe haue I sworne , because thou hast done this thing , and hast not spared thine onely sonne . Therefore will I surely blesse thee , and will greatly multiply thy seede , as the starres of the heauen , and as the sand which is vpon the Sea shoare , and thy seede shall possesse the gate of his enemies . More-ouer , amongst thy sonnes I will giue thee one , who shall be the Sauiour of the world , and he shal be both thy sonne , and the sonne of GOD. Dooth this seeme vnto thee an ample reward ? Thys is a reward woorthy of God ; for God is God in all things . Hee is God in recompencing ; hee is God in correcting ; hee is God in all other things .

Dauid on a certaine night considered with himselfe , howe he himselfe dwelt in a house of Cedar trees , and the Arke of GOD remained within the Curtaines : and he began to think of building an house vnto the Lord . And the same night , the word of the Lord came vnto Nathan , 2 , Reg , 7. saying : Goe and tell my seruaunt Dauid , thus saith the Lord : wilt thou build mee an house for my dwelling ? I doe sweare vnto thee , I will builde thee an house for euer , and for all thy posteritie with a perpetuall kingdome : neyther shall my mercy depart from it . So he sayd , and so he did : for to the comming of Christ they raigned in the house of Iuda , who descended of the familie and seede of Dauid , whom Christ followed , who shall raigne for euer . Therefore , if the glory of Heauen be a recompence , and an vniuersall remuneration of the diuine worship and seruice done vnto God of his Saints ; & if God be so liberall in this recompence , it is no hard thing to coniecture , how great the glory to come of the blessed will be .

We haue another coniecture , The 3. coniecture . if we consider howe great the price is , which God requireth for this glorie ; notwithstanding he is so liberall and bountifull . The price that must be giuen for the celestiall glory . For after sinne , hee would not grant this glory to any man at a lesser price , then at the death & blood of his onely begotten sonne , Iesus Christ : insomuch that this heauenly life , is not gyuen to man but for the death of God , and for the sorrowes of God , celestiall ioy is giuen to man . And because God hanged vppon the Crosse between two theeues , now man raigneth amongst the assembly of Angels .

Tell me ( if by any meane it may be spoken ) what manner of good is that , which that the Lorde might giue it vnto thee , first he must sweat out his owne blood ? he must be apprehended , bound , beaten , mocked , crowned with thornes , and crucified ? What will it be ( I pray thee ) that the Lord , who otherwise of his own nature is so liberall , hath prepared that he might giue vnto men , for this so inestimable a price ? Hee that kuoweth well how to fish in thys depth , hee by this coniecture shall know the greatnes of thys glory , more manifestly then by all others which may be imagined .

God also exacteth , as an appendix of thys former , the greatest thing that may be exacted of man for this celestiall glory ; that is , he take vp his crosse , that hee pull out his right eye , and cast it from him if it offend him ; that he forsake Father and Mother , with all other things created , if they at any time , perswade any thing contrary to the diuine commandements . And when we haue doone all things that we can , the Lord willeth , that we say that wee are vnprofitable seruants : hee willeth that glory be gyuen vnto him onely , and all things to be esteemed as his sole and meere grace . Which he confirmeth by Saint Iohn , when he sayth , Apoc. 21 , I am Alpha and Omega , the beginning and the end , I wil giue to him that is a thirst , of the wel of the water of life freely . Tell me , what ones & how great are they thinkest thou , for the which the Lord requireth so hard things : which when we haue giuen or done , yet he would haue vs to confesse , that they are gyuen vnto vs freely , of his meere grace ? Tell me therefore , if the Lord our God be so magnificent , and so liberall in bestowing his graces , if his diuine goodnes hath graunted to all men in this life , the vse of things so different , if all the creatures of heauen and earth indifferently serue all , and the possession of them be common , as well to the vniust as to the iust , who deseruedly can doubt , that much greater are those supreame blessings , which he hath prepared onely for the righteous ? Who was euer found , that freely bestowed so great treasures vpon him , to whom he was not indebted ? How much greater will he gyue , if he shal be indebted to any ? He that is so liberall in bestowing gifts freely , how liberall will he be in repaying and rewarding a debt ? He that bestoweth so great things freely , what will hee not giue to him that continueth faythfull ? If the magnificence of those things which he giueth , be so inestimable , what shal be the splendour of those things , which he will repay ? Certainly it cannot be spoken , nor be expressed by any words , how great that glory will be , which the Lord will gyue to his Elect , seeing they are so great , which of his great bountie he bestoweth vpon the vnthankfull .

The situation and height of the place may somewhat teach vs also of the quantitie and qualitie of thys glory : The fourth coniecture . The quantity & qualitie of the glory , by the greatnes of the place . Psalm , 26. that this heauen of heauens , which is aboue the seauen Spheares , as it is greater then all the heauens , so it is the noblest of all , the most beautifull , the most glorious , and the most worthy . Thys place the Scripture calleth , The Land of the liuing : that he might signifie , that this Land which wee inhabite , is a land of those which be dead . But if in this region of death , the creatures be so noble , so precious , and so excellent : what shall those there be , in the land of the euer-liuing ? Turne thine eyes into what part soeuer thou wilt of thys visible world , and behold how many and how beautiful things are found in it . Behold how spacious the greatnesse of the heauen is , how great the splendour is of the Sunne , Moone , and of all the s tarres : how beautifull the earth is , being beautified and adorned with so great multitude and variety of plants , byrds , and other liuing creatures .

How pleasant a thing is it to see the plainnesse of the fielde , The beauty of the earth the highnesse of hills and mountaines , the greenes of Valleyes , the streaming of fountaines , the aboundance of riuers , which like vaynes runne through the whole body of the earth : and that which is more , what great pleasure it is to see the largnesse of the Sea , full of so many and so admirable things ? What be the standing pooles ? what be the lakes of pure and cleere water ? what other things be they , then the eyes of the earth , & the looking-glasses of heauen ? What be the meddowes clothed & adorned with the pleasantnes of Roses and other flowers ? No other thing then a cleere heauen in a faire night , adorned with starres . What shall I speake of the vaines of gold , siluer , and other mettals in most rich Mines ? What of Diamonds Carbuncles , Emeralds , and other most precious Iemmes , which seeme to contend by theyr beautie and brightnes , with heauen & with the starres themselues ? What of the shapes , and the diuersity of colours , which are seene in byrds , and in other liuing creatures and flowers ?

Let the pleasantnesse of Art , if it please you , be ioyned to the beautie of nature , and the beautie of all things shall be doubled . Because by Art , diuers and excellent peeces of curious workmanshyp are wrought in gold & siluer ; by Art vessels , images , and pictures are made no lesse pleasant then artificiall ; gardens and Orchards by singuler industrie are set and planted : buildings of Churches , palaces of Kings , are so cunningly made of gold , marble , and other things , that they carry mens minds into admiration & astonishment . If therfore in this base element , & the lowest of all , which is called the Land of the dead , there be so many , so delightfull , beautifull , and pleasant things ; howe many , and how great thinkest thou , shall those things be in that highest place , which by how much it is higher then all the heauens , and all the elements , by so much it is nobler , by so much richer , by so much more beautifull ? Especially , if wee consider those celestiall bodies , which are obuious to our sight ( as are the starres , the Sunne , & Moone ) in splendour , in vertue , in beauty , and in perpetuitie , by so many degrees to excell and exceed all inferiour things ; what then wil those things doe , which are hid from mortall eyes , and are onely open to immortall sight ? thys excellencie can scarcely be presupposed or thought vpon .

We know that there are three kind of places , appointed of God vnto men in thys life , The 5. coniecture . Three kind of places appointed to men , of GOD. according to the diuersitie of times : the first is , the mothers wombe after conception : the second , is this world , straightwaies after byrth : the third , shal be heauen after death , if we haue liued well . In these orders of places , there is that proportion , that by how much more the second is more excellent then the first , by so much the third is more excellent then the second , as wel in the continuaunce and perpetuitie of the tyme , as in the largenesse and beautie of the place , and in all other things . For the diuturnitie and longnes of the first lyfe , it is certaine that it is no longer then nine moneths : the second life at the most is but an hundred yeeres : but the third is endlesse , and eternall . Moreouer , the greatnesse of the place of the first life , is no larger then the wombe in which it is contained : of the second , thys large and spacious world : but of the thyrd , the place is so much the greater and more spacious then the second place , by how much the second is larger then the first , and the same excellencie that it hath in largenes and greatnesse , the same it hath in beauty , fairenes , riches , and in all other things . If therefore thys world by so much is more large , more beautiful , and more rich then the mothers wombe ; how great will the largenes , the beautie , the riches , the nobilitie be of that heauenlie place ?

This same thing the difference of the inhabitants dwelling in these two places doe manifestly declare . The 6 , coniecture . From the noblenes of the inhabitants . For the frame and fashion of the building ought to be sutable to the condition of the inhabitants dwelling in it . This , as we haue sayd , is the land of the dead , that of the liuing : this is full of sinners , that of the righteous and iust : this of men , that of Angels : this penitentiaries inhabite , that , those that haue obtayned the remission of sinnes : in this dwell the militant , in that the triumphant : to be briefe , this is the habitation of friends and enemies , that of friends onely , and of the elect . If therfore the difference of the inhabitants be so great , how great thinkest thou shal the difference of places be ? Especially seeing that God doth make all places conformable to the inhabitants . Psal. 83. Great and glorious things are spoken of thee thou Citty of God . Thou art large and great in space and latitude , faire and beautifull in fight and view , precious in matter , noble in society , sweet in exercises , rich in all blessings , and free from all euils . In all things thou art great , for he is the greatest that made thee , and the end is most excellent for which thou wast made ; and thy inhabitants also are most noble , for whose vse thou wast made .

All these pertaine to accidental glory . But there is an other glory greater without all comparison , Essentiall glory . which is called essentiall , and consisteth in the sight and possession of God himselfe , of which Saint Augustine sayth , he himselfe shal be the reward of Vertue , who gaue Vertue , who shal be seene without end , loued without loathing , and praysed without wearines . In so much that this reward is so great , that a greater cannot be : because it is neyther heauen , nor earth , nor sea , nor any other creature : but the Creator himselfe , and the Lord of all , who also as he is one , so he is the most pure and simple good , in whom all other good things are found .

For the further intelligence of this thing , we must know , that one of the wonderfull thinges , which are in this substance , is this , that we haue spoken of ; that is , that it being but one and the most simple , yet it includeth all the perfections of all things , and that in the highest eminencie of perfection . For seeing that he is the Creator and maker of all , God is the perfection of al things . and it is he that gouerneth , and directeth all to their last end and perfection : it cannot be , that he hath not that , he giueth to another , or laboureth with any penury of that thing , that hee so aboundantly distributeth to others . Hence it is that all the blessed spirits doe reioyce in seeing all things in him alone ; yet euery one according to the proportion of that glory , which they haue gotten . For euen as now the creatures are as it were looking glasses , in which the beauty of God may after some manner be seene ; so then God shall be the looking glasse , in whom the beauty and fairenes of all creatures shall be seene : and that vision shall be much more perfect , God all in all . then if it were seene in the creatures themselues . So that God will be there the vniuersall good of all his Saints , the perfect felicity and satietie of all their desires . There God will be a looking glasse to the eyes of his Saints , musicke to their eares , Nectar & Ambrosia to their palats , and ordoriferous Balsanum to their smelling . There we shall see the variety and beauty of the seasons , the pleasantnes of the Spring , the brightnes of Sommer , the fruitfulnes of Autumne , and the quiet of Winter . To be briefe , there shall be whatsoeuer may delight our sences , and euery faculty of our soules . There ( as Bernard sayth ) will be the fulnes of light to our vnderstanding , the aboundance of peace to our will , and the continuance of eternity to our memory . There the wisedom of Salomon shall seeme ignorance : there the beauty of Absalon shall seeme deformity : there the strength of Sampson shall seeme weakenes : there the life of those men , that liued at the beginning of the world , shall be as it were death : to conclude , there wee may worthily call the treasuries of all Emperours and Kings , starke beggerie and pouertie .

If these things be so , ô wretched man , ( as they are in deede ) wherefore , and to what end doost thou desire to stay longer in the Land of Egipt , and to gather stubble ? Why doost thou drinke troubled and foule water out of all cesternes , despising the vaine of felicity , and the fountaine of liuing waters ? Why doost thou loue to begge and ●o liue of almes , when thou shalt finde such aboundance in heauen ? If thou desirest pleasure , lift vp thine hart , and see how delightfull that good is , that contayneth in it the delight and pleasure of all good things . If this life created doth please thee , how much more shall that life please thee , which created all things ? If health giuen make thee merrie , how much more shall he make thee merry , that giueth all health ? If the knowledge of the creatures be sweet and acceptable , how much more sweeter shall the Creator himselfe be ? If beauty be acceptable vnto thee , it is hee at whose beauty the Sunne and Moone admire . If thou desirest nobility , hee is the fountaine and originall of all nobility . If thou desirest long life and health , he is eternal life . If thou desirest satiety and aboundance , he is the fulnes of al good things . If thou delightest in the wel-tuned musicke & harmony of mortall men ; there Angels doe sing most sweetly , & the Organs of the Citty of God , are heard there with great delight and pleasantnes . If the friendship , familiarity , and society of good men doe like thee ; there thou shalt finde all the elect , hauing one minde and one hart . If thou thirstest after riches and honours , in that house of the Lord they are found in great aboundance . To conclude , if thou desirest to escape all kinde of punishments , tribulations , and miseries ; there thou shalt finde libertie and freedome from them all .

God commaunded in the olde law , The mistery of Circumcision . that vpon the eight day Circumcision should be celebrated ; that secretly he might let vs vnderstand , that vpon the eight day of our Resurrection , which succeedeth the seauenth day of this life , God will circumcise and cut off all the griefes , sorrowes , miseries , and calamities of them , that for his loue whilst they liued haue circumcised and cut off their appetites , lusts , and sinnes . What thing then can be found out more blessed or happy , then this estate of liuing , most free from all kinde of misery ? Augustine in the 17 , chapter of his Manuel . What , sayth Saint Augustine , is more blessed then this life , where there is no feare of pouerty , no infirmity of sicknes ? No man is hurt , none angry , none enuieth , no concupiscence is kindled , no appetite of meat , no ambition of honour or dominion , doth vrge or moue thee . There is no feare of the deuill , no deceipts of deuils ; the terror of hell is farre of , there is neyther death of body or soule , but a pleasant life through the gift of immortality . Then there shall be no mischiefes , no discords : but all agreement ; because there shall be one concord of all the Saints . Peace and ioy embrace all things , all thinges are at quiet and rest , there is continuall brightnes and shining , not that which is now , but much more bright and cleare , Apoc , 21. because that Citty , as it is reade , needeth neyther Sunne nor Moone : but the Lord almighty shall enlighten it , Dan. 12. and the Lambe is the light of it . Where the Saints shall shine as the brightnes of the firmament , and they that turne many to righteousnes , as the starres for euer and euer . Wherefore there is no night , no darknes , no concourse of cloudes , neyther anie distemperature or vnseasonablenes of heate or cold : but there shall be such a temperature and moderation of all things , which neyther the eye hath seene , Esay , 64.1 , Cor. 2. nor the eare hath heard , neyther hath it entred into the hart of man : except of them , who are found worthy to enioy it , whose names are written in the booke of life . But aboue all these things it is , to be consociate with the assembly of Angels and Archangels , and of all the celestiall powers : to behold the Patriarches , and Prophets , to see the Apostles , and all the Saints : to see also our parents . These are glorious , but much more glorious is it , to behold the countenance of the Lord , and to see that light not to be circumscribed ; that will be superexcellent glory , when we shal see God in himselfe , wee shall see and shall haue him in vs , whom to behold there shall be no end .

Augustine in the 15. chapter of his Manuel All things to be suffered for the heauenly glory . O my soule , sayth the same holy man , if wee daily should suffer torments , if for a long time we should endure hell it selfe , that we might see Christ in his glory , and haue society with his Saints : were it not a thing worthy to suffer all bitternes and all crosse , that we might be pertakers of so great good , and so great glory ? Therfore let the deuils lye in waite for me , let them prepare temptations : let fastings weaken my body , let hard and course cloathing afflict my flesh , let labours oppresse mee , let watchings dry me vp , let this man cry out against me , let this or that disquiet mee , let cold benum me , let my conscience murmur against mee , let heate burne mee , let my head ake , let my hart boyle within me , let my stomach faile mee , let my countenance waxe pale , let euery part of me be enfeebled ; let my life forsake me in griefe , and let my yeeres end in sorrow : let rottennes enter into my bones , and flow vnder me , so that I may rest in the day of tribulation , and that I may ascend to the holy hil . For what shal be the glory of the righteous ? How great the ioy of the Saints , when as euery face shal shine as the Sun ? Hetherto S. Augustine .

If this good be so great , and so vniuersall , what shal the felicity and glory be of those blessed eyes , which shal behold all these things ? How excellent a thing wil it be to see the beauty of this Citty ? And the glory of the Cittizens ? The face of the Creator ? The magnificence of the buildings ? The riches of the Pallace , and the common ioy of that Countrey ? How pleasant a thing wil it be to see the orders of the blessed Spirits ? The authority of that holy Senate ? And the maiesty of those venerable Seniours and Elders , Apoc. 4. which Saint Iohn saw , Sitting vpon thrones in the sight of God , clothed in white rayment , and hauing on their heads crownes of gold ? How sweet and how pleasant wil it be to heare those sweet angelical voyces , the consent of theyr musicke most excellently composed of maister singers , such Psalmody of such holy singers , such Symphonie so metrically ordered , not of foure or fiue voyces , as that is which wee now vse , but tuned and ruled with the variety of so many numerous and harmonious voyces , as there be Elect ? What great pleasure wil it be to heare theyr most sweet songs , which S. Iohn heard in his Reuelation . Apoc. 7. And they worshipped God , sayth he , saying ; Prayse and glory , and wisedome , and thanks , and honour , and power , and might be vnto our God for euermore , Amen .

If the glory and pleasure be so great to heare this harmonie and consent of voyces ; what wil it be to see the concord of bodies and soules so conformable and vniforme ? But how much more admirable wil it be , to behold so great vnion of men and Angels ? What doe I say of men and Angels ? Yea , so great an vnion betweene man and God himselfe ? Aboue al these it cannot fitly be imagined , how acceptable and welcome a thing it wil be to see those most spacious fields , and fountaines of lyfe , and those most delicate feedings vpon the mountaines of Israel . What wil it be to sit at that royall table , to haue a place amongst those inuited Nobles , and to dip thine hand into the dish with God , that is , to enioy one and the same glory of God ? There the Saints shal rest , shal reioyce , sing , prayse , and going in and out , they shal finde pastures of inestimable delight . If the rewards of Vertue be so great and so precious , which our Catholique faith doe promise vs , who wil be so blind , slothful , negligent , and so peruerse , that is not moued to contend with his whole strength , for the obtayning of a reward so copious , ample , and large ?

THE TENTH TITLE . That the last of those foure last things , that happen vnto vs , that is , Hell fire , doth bind vs to seeke after Vertue . CHAP. X.

THE least of those good things , which hetherto we haue remembred , ought to be sufficient to beget a loue of Vertue in our minds , by which we may obtayne so great blessings . Now if to this vnmeasurable glory , the greatnes of the torments of hel be added , which are prepared for the wicked , who wil be so hard harted , and of so rebellious a mind , that vices being forsaken , wil not hereafter willingly embrace Vertue ?

For the vngodly and peruerse shal not comfort themselues with this voyce , Be it that I am wicked & vngodly ; what then ? Shal I not enter into that heauenly glory ? Shal I not reioyce with God ▪ In this consists al my punishment . Of other things I am not careful , because I shal haue neyther glory , nor any other punishment . There are but two wayes . O my brother , thou art deceaued , the matter stands not so . For it is of necessity , that one of these must happen vnto thee ; that either thou shalt raigne eternally with God , or that thou shalt be tormented with the deuils in euerlasting flames . For betweene these two extreames , there is no meane .

Ieremy , 24. This is excellently shadowed out vnto vs , in the figure of those two baskets , which the Lord shewed vnto the Prophet Ieremy before the gate of the Temple : for one basket had verie good figs , euen like the figs that are first ripe : and the other basket had very naughty figs , which could not be eaten , they were so euil . The Lord by this spectacle , would shew vnto his Prophet two kindes of men , one , to whom hee would shew mercy , the other , that he would punish according to his iustice . The estate and condition of the first kinde of men was passing good , neyther can a better be giuen : of the other exceeding ill , then which a worse cannot be found . The condition and lot of the good is to see God , which is the chiefest of al blessings : but the misfortune and vnhappines of the wicked shal be , to be depriued fo●●uer of the sight of God ; which euil is the worst of al euils . These things ought they diligently to consider , and alwayes to meditate vpon , who feare not to commit sinne , when as they see so great a burthen , and so cruel and direful punishment appoynted for sinne .

Porters and Cariers , A similitude . when they are called to carry a burthen on their shoulders , first they looke diligently vpon it , then they peise and lift it vp , and try whether they be able to vndergoe it , and whether they can carry it ; and thou ô miserable man , to whom sinnes are so pleasing , that for a little pleasure , hast enthralled thy selfe to carry the burthen of it ; ah mad man , first prooue and assay how great the waight is of the burthen , ( that is , of the punishment , which thou shalt suffer for this pleasure ) that thou mayst vnderstand , whether thou hast strength to beare it .

That this proofe may be made more conueniently , I wil bring hether a certaine consideration , by the which after some manner thou shalt be able to vnderstand the quality and greatnes of the torments of hel : that thou mayst make a triall , whether thou beest sufficient to beare the burthen , which thou vndertakest to carry , The greatnes of the punishment by reason of the greatnes of God . when thou sinnest . Let this then be the first consideration , the greatnes and infinite immensity of God , who will chastice and punish sinne , that wee may see what an one God is in all his works . This is it that I would say , that God is great and admirable in al things : not onely in the sea , in earth , and in heauen : but also in hel . In so much , that if the Lord be God in al his works ( as we see that he is ) he wil be God also in his wrath , in his iustice , and in the punishment of sinners . For this cause the Lord sayth by Ieremy , Ieremy , 5. Feare ye not me , or will ye not be afrayde at my presence , which haue placed the sand for the bounds of the Sea , by the perpetuall decree that it cannot passe it , and though the waues thereof rage , yet can they not preuaile , though they roare , yet can they not passe ouer it ? That is , ouer the limits appoynted of me . As if he should say , is it not meete that ye feare the arme of the Lord so mighty , whose greatnes this admirable worke doth sufficiently shew ? He therfore that is great in al his works , shal he not be great in punishing of sinners ? Hee that for one thing is worthy , whom we doe reuerence and adore , shal he not be worthy for an other thing , that he may be feared ? For this cause the same Prophet , although he was innocent , and sanctified in his mothers wombe , so greatly feared the Lord , when he sayd ; Ierem. 10. There is none like vnto thee , ô Lord : thou art great , and thy name is great in power . Who would not feare thee ô King of Nations ? For to thee appertayneth the dominion : for among all the wise men of the Gentiles , and in all their kingdomes there is none like thee . And in an other place , I kept me farre off from men , because my hart was full of the feare of thy wrath . Although this Prophet was certaine that this wrath was not kindled against him , yet it was so great that it brought feare vpon him . Therefore it was sayd very well , Psal. 105. Iob , 26. That hee beholdeth the earth , and hee maketh it to tremble , he toucheth the mountaines and they smoake . And that the starres and pillers of heauen tremble and quake at his reproofe . And it is said of him not without reason , that before his maiesty those great principalities and supreame powers doe tremble ; not because they are not secure of their owne glory , but because the greatnes of the diuine Maiesty doth strike feare and trembling into them . If therfore they that be perfect be not without feare , what shal they doe , that are guilty and contemners of the diuine Maiesty ? They are those , vpon whom hee wil poure out the fury of his indignation . This is one of the principal reasons , why the greatnes of this punishment is to be feared , as S. Iohn plainely teacheth in his Reuelation , where he after this manner speaketh of the scourges and torments of the Lord. Apoc. 18. Therefore shall her plagues come at one day ( he speaketh of Babilon ) death , and sorrow , and famine , and she shall be burnt with fire , for strong is the Lord God , which will condemne her . The Apostle also was not ignorant of the strength of this Lord , and therfore he sayd , It is a fearefull thing to fall into the hands of the Lord . Heb. 10. It is not a fearefull thing to fall into the hands of men , because they are not so mighty , but we may escape their violence , and flye from their fury ; neyther haue they such authority , that they can thrust the soule into hel . Therfore our Sauiour sayd to his Disciples ; Feare not them that kill the body , Math. 10. but cannot kill the soule : but rather feare him , who can cast both body and soule into hell fire . These be the hands , into which the holy Apostle sayth that it is a feareful thing to fall . Of these things it is no hard matter to gather , what is the nature of those hands , of which Ecclesiasticus speaketh ; If we doe not repent , Ecclesi . 2. we shall fall into the hands of the Lord , and not into the hands of men . By all which it is most manifest , that as God is great in power , in Maiestie , and in all his works , so he will be great in wrath , in iustice , and in the punishments of the wicked .

The same also is yet more plainly seene in examining the Diuine iustice , The greatnes of the iustice of GOD. the effects and executions of which , be these punishments . Thys is after some manner knowen by the effects , that is , by the feareful punishments of God , inflicted at diuers times vpon wicked men , sundry of which are remembred in the Scriptures . Numb. 16. How terrible was the punishment of Dathan and Abiron , and of all theyr complices , whom the earth ( opening her mouth ) swallowed vp , with theyr Tents , and all their substance , and they went quick into hel ; because they had stirred vp sedition against Moses and the Priests ? Who euer heard such like kind of threatnings as those that are read in Deuteronomie ? and they are purposed and threatned against them , who doe not obserue the Lawe of the Lord : where amongst other horrible and feareful threatnings , Deut , 28 , thus sayth the Lord ; Thou shalt be besieged in all thy Citties , throughout all thy Land which the Lord thy God hath giuen thee . The husband without the knowledge of his wife , shal eate his sons , and so shall the wife without the priuitie of the man , that they might eate alone . And thou shalt eate the fruite of thy bodie , euen the flesh of thy sonnes and thy daughters , which the Lord thy God hath giuen thee , during the siege and straightnes wherein thine enemies shall enclose thee : So that the man that is tender and exceeding daintie among you , shal be grieued at his brother , & at his wife that lieth in his bosome , & at the remnant of his children which he hath yet left . For feare of giuing vnto any of them of the flesh of his children , whom he shall eate , because he hath nothing left him in that siedge and straightnes , wherwith thine enemie shall besiedge thee in all thy Citties . The tender and daintie woman among you , which neuer would venter to sette the sole of her foote vpon the ground , for her softnesse and tendernesse , shall be grieued at her husband which lieth in her bosome , and at her sonne , and at her daughter , and at her after birth , that shall come out from betweene her feete , and at her children , which shee shall beare : for when all things lacke , shee shall eate them secretlie , during the siedge and straightnesse , where-with thine enemie shall besiedge thee in thy Citties .

Horrible and to be trembled at are these punishments : yet both these , and al other , with which men haue at any time been punished in this world , are no other thing then a smal shadow , and a figure of those punishments , which tarry for the damned in the other world : for that shall bee the time in which the Diuine iustice shal shine , vpon and against those , that heere haue refused his mercy . But if the shadow be so horrible , who shal be able to sustaine the truth of the matter , and the thing it selfe ? If now , when as the Diuine iustice is as yet tempered with mercy , and the cup of the wrath of the Lord is mixed with the water of his grace , be so bitter ; what will it be , when it shall be drunke pure without mercy , especially of those that would shewe no mercy to theyr neighbour ; although the punishment will alwayes be lesse , then the desert and merrit of the sinne ?

Neyther onely dooth the greatnesse of the iustice argue the greatnes of the punishment ; Of the mercie of God , the greatnes of the punishment is gathered . but also the greatnes of the mercie , of the goodnes of which wicked men presume so much . For what is more admirable , then to see GOD clothed with mans flesh , and in it to suffer all kinde of torments & reproches ▪ euen from his entrance into this life , to his going foorth of it , which he ended vpon the Crosse ? What greater mercy , then to come into this world , and to take vppon him the debts of the whole world , that he might disburthen the world of them ? & to shed his blood for them who shedde his blood ? Therefore , as the works of the Diuine mercie are admirable , so are the workes of the Diuine iustice to be feared : for there is not in God lesser or greater , but seeing that God is wholy and all that hee is in himselfe , therefore as much as his mercie is , so much necessarilie is his iustice , A similitude . in those things that pertaine vnto it . For euen as by the greatnes of one arme , we gather the quantity of the other ; so by the greatnes of the arme of the Diuine mercy , we measure also the quantity of the Diuine iustice : seeing that there is one and the same measure of them both .

Now therefore tell me ( I pray thee ) if in that time in which GOD would shewe his mercy to the world , The two commin●s of Christ compared . hee wrought so admirable things , and so incredible to the world , that the world supposed them to be foolishnes : when the time of hys second comming shall approch , in which he determineth to shewe the greatnesse of his iustice , what doost thou thinke that hee will doe ? hauing so many moe greater occasions , by howe much there shall be moe and greater offences of men . For the mercie of GOD had not any thing that might prouoke it , or desire it , seeing there was nothing in mans nature , that might deserue it : but the Diuine iustice shal haue so many pricks , motiues , and pullers on for reuengement , as there hath been sinnes committed in thys world : ánd of these sufficient coniectures may bee taken , how great and howe terrible the Diuine iustice will be . This thing Saint Bernard excellently declareth in a certaine sermon of the Natiuitie of our Lord : In his first Sermon of the Natiuitie of our Lord . Looke how milde & gentle he was ( saith he ) in his first comming , so hard and inexorable will he be in his second : and as now there is no man that may not be reconciled , so after a short time , there shal be no man that may . Because , as the gentlenes and benignitie appeared beyond all hope and esteeme , so we must expect the sharpnes and seueritie , of the iudgement to be . God is vnmeasurable & infinite in iustice , as he is in mercy : great to pardon , great to punish : but mercy doth challenge the first place , that if we will , iustice might not be found , vpon whom it should be extended . This sayth Bernard . By thys it sufficiently appeareth , how that by the mercie of God , the quantitie of his iustice may be gathered .

The diuine Psalmographer doth most excellently shew them both ; Psalm , 68. This is our God ( sayth he ) euen the GOD that saueth vs : and to the Lord God belong the issues of death . Sure God wil wound the head of his enemies , & the hearie pate of him that walketh in his sinnes . Thou seest by these my brother , that the Lorde is as seuere to his enemies , and to those that rebell against him , as he is kinde and mercifull to his friends . The same thing the Diuine pacience doth most plainly teach , which hee vseth as well towards the whole world , as towards all sorts of men , good and euill . For we see many men so disordered and dissolute , and of so reprobate a life , that from the first time that they begin to open theyr eyes of reason , euen to the last day of theyr life , doe consume and spend the greater part of theyr life in offending God , and contemning his diuine commaundements : hauing neither respect nor regard of the promises , threatnings , benefits or counsels of God , or of any other thing . Neuerthelesse , in al the time of theyr life , the great goodnes of God wayteth for them wyth great patience , not cutting off the thred of theyr life : not ceasing to call them by many wayes to repentance , although he see no token of amendement in them . But when that long patience shal come to an end , if he shal poure vpon them the store-house of his wrath , ( whom so many yeeres by little and little he hath beene gathering into the bosome of his iustice ) with what force , with what violence , thinkest thou that they shal be ouerwhelmed ?

What other thing would the Apostle signifie , when he said , Despisest thou the riches of his bountifulnesse , and patience , & long sufferance , Rom , 2 . not knowing that the bountifulnesse of GOD leadeth thee to repentance ? But thou after thine hardnesse , and hart that cannot repent , heapest vnto thy selfe wrath , against the day of wrath , & of the declaration of the iust iudgement of God . Who will reward euerie man according to his workes . What is it that he sayth , thou heapest wrath vnto thy selfe , but that hee may signifie , that as one gathering a treasurie , doth daily adde a penny to a penny , & doth heape riches to riches , for so the masse dooth increase : so the Lord doth euery day enlarge the heape of his wrath , as the wicked man by his ill actions , dooth increase accounts to be rendered for them . Tell mee ( I pray thee ) if any man in gathering treasure , should so closely and diligently sticke to it , that neyther any day or houre should passe , in which hee woulde not adde somewhat to it , and that by the space of fiftie or sixtie yeeres : if at any time afterwards he should vnlock his doore , & enter into his treasure house , what great store of treasure should he finde there ? O vnhappy man , doost thou not marke , that neyther day nor houre passeth , in which thou doost not augment the heape of Gods wrath , which is reserued for thy destruction ? that is , increased and augmented by euery sinne that thou committest . For although there were no other thing , but the dishonest looke of thine eyes , the impure thought , or vncleane desire , and the hatred of thine hart , the word and periurie of thy mouth , these were enough alone to fill the whole world . But if to these all thy other vices & sinnes be ioyned , meditate ( I pray thee ) what an vnmeasurable masse of the wrath of GOD thou hast heaped to thy selfe by the space of so many yeares ? If the ingratitude and maliciousnes of peruerse men be well searched into , they will shewe vnto vs the greatnesse of the Diuine punishments .

That thys is true consider the goodnesse and liberalitie of GOD towards men : consider moreouer that which he dyd and sayd in thys world , with that which he suffered for them all . Consider also the commodities and necessaries for the vse of men , prepared of hym , that they might liue well : and all other things that he hath pardoned vnto sinners , or winked at , how many blessings he hath bestowed vpon them , and from howe many euils he hath deliuered them , and many other kind of fauours and benefits , which daily he bestoweth vpon them . All these things increase and multiply the heape of Gods wrath . Moreouer , call to thy minde , the forgetfulnesse and negligence of men towards God , and also theyr ingratitude and rebellion , lastly , their blasphemies and contempt , as well of God himselfe , as of his commaundements ; which are so great , that not onely they looke for no gaine or profit of theyr sinning , but oftentimes , of onely maliciousnes , they tread foolishly all that vnder theyr feete , which the Lord hath commaunded . He therefore , that without any reuerence or shamefastnes despiseth so great a Maiestie , no otherwise then if he were some Figge-tree God ; who so often , Heb. 10. as Paule speaketh , hath troden vnder-foote the son of God , and hath counted the blood of the Testament as an vnholie thing , wherewith he was sanctified ; he that so often hath crucified him with his works , worse then the works of Pagans , what other thing is to be looked for of him , when the houre of rendering an account shall come , then that he giue the honour to God , The punishment ought to be like to the sin . or suffer so much punishment , as he hath iniured God ? For seeing that GOD is a iust Iudge , it is his duety to beware , that the punishments be not lesse then the iniuries done : but that they be like to the sinne of him who hath beene iniurious . In thys case , if it be God to whom the iniurie is doone , what sentence shall be pronounced against the body and soule of the condemned , that the iniury doone may bee recompenced by worthy punishment ? But if in the satisfaction of the offence done to God , the blood of the sonne of God was necessarie , in supplying the dignity of the person , which was wanting & fayling for the greatnes of the punishment , what shall it be , when the recompence shall be performed , not by the dignitie of the person , but onely by the seueritie of the punishment ?

From the person of the executioner , that is , of the deuill , the greatnes of the punishment is gathered . But let vs come from the condition of the Iudge , to the condition and quality of the executioner ( whose part it will be to execute the sentence and decree of the Iudge . ) If it be demanded who it shal be , I say that it shal be the deuil . From whose hands what is to be hoped , I thinke that no man will doubt . Yet that thou mayst vnderstand after some manner , how great the cruelty is of the executioner : I pray thee consider , how cruelly he handleth them , which are committed to his power , as was holy Iob. Thou doost see this cruell Tyrant after that manner tyrannizing ouer this innocent man , Iob , 1. that after a greater or more cruel manner , he could not tyrannize ouer any reasonable creature : hauing not the least pitty or compassion . Did he not burne his sheepe and his seruants with fire brought from aboue ? Did hee not by the Sabaeans steale away all his Oxen and Asses , and by the Chaldaeans steale all his Camels , and slay his seruants with the edge of the sword ? Did he not ouerthrow his houses , and with the fal of them kil his children ? Did he not at the last smite his body with sore byles , from the sole of his foote to the crowne of his head , neyther left him any other thing , besides a dunghil and a potshard to s●rape him ? Hee left him a wife , and vnsound friends , not for his comfort and solace ; but that they by theyr speeches , might be as wormes to gnaw and deuoure the very intrals and bowels of poore and miserable Iob. All these things he could , and dared to doe against a man , God permitting it . But what cruelty and extreame tirannie did he practise against our Sauiour , especially in that night , in which he was deliuered to the power of darknesse ? This can not be expressed in a fewe words . If therefore this enemy , with all his confederate Catchpols be so cruell , and so direfull and extreame an executioner , and so bloody an enemy to all mankinde : ô wretched man , what wilt thou do , when thou shalt see thy selfe deliuered into his hands , that hee may exercise all his crueltie vppon thee , according to the decree of the Diuine iustice ? Alas this matter is too horrible . Neither must thou think that this punishment is for one night , for one day , or for one yere , but that it shall endure for euer , that is , throughout all eternity . What doth it seeme vnto thee ? doost thou thinke that thou art committed to the hands of a good man ? O what an obscure & blacke day will that be , when thou shalt vnderstand thy selfe to be committed to the power of Wolues so rauenous ? But that thou maist better vnderstand , what friendshyp is to be looked for of these deuils , I will relate vnto thee a notable example , recorded long agoe of Saint Gregory .

There was of late , In the 4. booke of his Dialog● chap. 37. sayth hee , a certaine young man that remained amongst vs , his name was Theodorus , of a dissolute life , and most negligent of his health and safetie . In thys same plague which lately hath consumed the greater part of our people , he was strooken with it in his groyne , and was brought to deaths doore . Whilst he was drawing to his last home , certaine brethren came vnto him , that they might pray to God for him . Now already the vtmost parts of his body were dead , only vitall heate remained in his breast . All the brethren began to pray so much the more earnestly for him , by how much he hasted more speedily to his end . Then on a suddaine , he beganne to cry out to the brethren kneeling about him , and with his exclamations to interrupt theyr prayers , A fearefull & horrible example . saying ; Depart , depart . Beholde , I am gyuen to a Dragon to be deuoured , who by reason of your presence cannot deuoure me . Hee hath already swallowed vp my head into his mouth ; giue place , that he may no more torment me ; but let him doe that he is to doe . If I be gyuen to be deuoured of him , why am I delayed by you ? Then the brethren began to say vnto him : Brother , what is that which thou speakest ? Call vpon the name of Iesus Christ our deliuerer . He aunswered , saying : I would call vpon the name of Christ , but I cannot ; because I am oppressed with the scales of this Dragon . When the brethren heard thys , they fell prostrate vppon the ground , and began with teares to pray more feruently for hys release and deliuerance . And beholde on a suddaine , the sick-man began to cry out , saying ; I giue thanks to God , behold the Dragon which would haue deuoured me , is fledde , he durst not stay , beeing feared by your prayers . Now pray , and I will pray with you , that God through Christ , would forgiue my sinnes , for now I am ready to be conuerted , & to leaue thys sinful lyfe , the which he did .

Of the same deuils Saint Iohn speaketh in his Reuelation , by the manner of an horrible figure . Apoc , 9. A description of the deuils power . And I saw ( saith he ) a star which was fallen from heauen vnto the earth , and to him was giuen the key of the bottomlesse pitte . And hee opened the bottomlesse pitte , and there arose the smoake of the pitte , as the smoake of a great fornace , and the sunne and the ayre were darkned by the smoake of the pitte . And there came out of the smoake Locustes vpon the earth , & vnto them was giuen power , as the Scorpions of the earth haue power . And it was commaunded them that they should not hurt the grasse of the earth , neither any greene thing , neither any tree : but onely those men , which haue not the seale of God in their foreheads . And to them was commaunded that they should not kill them , but that they should be vexed fiue moneths , and that their paine should be as the paine that commeth of a Scorpion , when hee hath stunge a man . Therefore , ● those dayes shall men seeke death , and shall not finde it , and shal desire to die , & death shall flee from them . And the forme of the Locustes was like vnto horses prepared vnto battaile , and on their heads were as it were crownes like vnto gold , & their faces were like vnto the faces of men . And they had haire as the haire of women , & their teeth were as the teeth of Lyons . And they had Habbergions , like vnto Habbergions of yron : and the sound of their wings , was like the sound of Charrets , when many Horses runne vnto battaile . And they had tailes like vnto Scorpions , and there were stings in their tailes . Hetherto Saint Iohn . Tell mee nowe , my brother , what was the minde of the holy Ghost , ( for he is the Authour of this Scripture ) when vnder that horrible and fearefull figure , he would signifie the greatnesse of the scourges of the Diuine iustice ? What other intent had he , then that by this terrible horrour he might admonish men , that they be not vnmindfull what the wrath of the Lord God is , and what be the instruments of his iustice : what be the punishments of the wicked , and what is the power of our aduersaries : that we beeing admonished by the fearefull terrour of these things , may feare to offend God ? For what is that starre , which fell from heauen vnto the earth , & to whom the keyes of the bottomlesse pitte were deliuered , but that most bright Angell who fell from heauen , to whom was giuen the power of darknes ? And what be those Locustes like vnto Horses prepared for the warre , but hellish Furies , Armies of damned companions , assistants , helpers , and ministers vnto him , who are deuils ? what is the grasse , what the greene plants , which they are forbidden to hurt , but the iust , who are greene , and doe florish by the dew of the Diuine grace , and doe bring foorth fruite to eternall life ? Who be they that haue not the seale of God in their foreheads , but they that haue not the spirit of God , who is the seale of his seruaunts , and of the Sheepe of his flock .

Therefore , against those miserable and wretched ones , such an Armie of the Diuine iustice is prepared , that both in this life and in that to come , according to theyr merrits , they shal be tormented and tortured of the deuils themselues , whom they haue serued , Exod , 8. no otherwise then the Egiptians were vexed of the water-flies and frogges , which they adored for Gods . How horrible and fearefull a thing will it be then , in that damned & cursed place to see so many terrible monsters , and hagges so dreadfull ? How fearefull will it be there to see that hungry Dragon , fretting and fuming with horrible madnesse : that great Behemoth , of whom it is said in the booke of Iob , that his tayle is like a Cedar , that drinketh vp riuers , and feedeth on Mountaines ?

Those things that hetherto haue been spoken of vs , do sufficiently declare , The conclusion . how intollerable the punishments of the wicked shall be . For what is to be looked or hoped for of all them , but horrible punishments ? What is to be looked for of the greatnesse and infinitenes of God , I say of the greatnes of his iustice , in punishing wicked men and sinners ? what of the greatnes of his patience , which so gently doth forbeare , and expect the repentance of sinners ? what of the multitude of his benefits , with which he doth loade sinners , that with the sweetnes of them , he might draw and allure them vnto him ? What of the greatnes of his hatred , which he hath against sinne ? for that sinne , that offendeth an infinite Maiestie , merriteth an infinite hate . What of the greatnesse of the furie of our enemies , who are so mightie in torments and tortures , and so ready to doe ill ? What I say is to be looked for , or to be hoped of the greatnesse of all these things , but a mightie and vnheard of punishment of sinne ? If therefore the punishment be so great which is prepared for sin , neyther may any escape it , neither doth it euer faile ; ( for so our sayth doth tell vs ) what is the reason , or rather the blindnesse of them , who beleeuing and confessing these things , do not regard the intollerable burthen , which they take vpon them when they offend ? For they committing but one sinne , are bound to this punishment , which by the fore-said reasons is proued to be so great and so vnmeasurable .

Of the eternitie of these punishments .

BVt besides that those things which hetherto wee haue remembred , be sufficient to beget in vs very great feare & terrour , yet they shall be much more effectuall , if we consider the perpetuitie of these punishments . For if there were any end , or intermission , or refreshing to be found in them , at the least after many thousand yeeres , certainly it would be a great comfort to these miserable and wretched soules . But what shall I speake of Eternitie , which knoweth none other end , then that which the Eternitie of GOD himselfe hath ? Which space is so long , that ( as a famous Doctour testifieth ) if any of those damned should shed but euery thousand yeere one teare , A fearfull saying . greater aboundance of water shoulde flowe out of his eyes , then this whole world should be able to containe . What thing more terrible can be spoken or thought vpon ? But if all the torments which are in hell , were as the pricking of pinnes , yet for their Eternity they might suffice to moue a man , to vndergoe with a cheereful minde , the punishments , tribulations , crosses , and what soeuer miseries are in this world : at least , that hee may escape Eternall punishment .

O that this word Eternall , might alwayes stay and dwell in thy minde , how profitable would it be vnto thee ? We reade of a certaine man , very studious and contemplatiue of the vanities of the world , who when on a certaine time he fell into the cogitation of this Eternity , fearing a thing of such continuance , which should haue none end , hee began thus to reason with himselfe : There cannot a man of a sound wit be found in this world , who would accept the gouernment of the whole world , with that condition , that for the space of thirty or forty yeeres together , hee should stretch himselfe vpon a bed strewed with roses and springing flowers : which thing if it be so , what is the madnes , frenzie , and dotage of men , that will for a thing of verie small moment , embrace a burning firy bed , vpon which he shall be rosted and broyled for euer and euer ? This onely consideration was so profitable to that man , and wrought so great fruites in him , that forth-with vices being forsaken , hee sought after Vertue , and in a short time , in such manner profited in them , that hee became an holy man , and a Prelate of the Church .

What will the delicate tenderlings of this world say , who for the noyse of one gnat , doe passe whole nights without sleepe , when they shal see themselues stretched vpon this bed of burning fire , and to be burned in euery part with lyuing flames ? And that not for one night , but to endure for euer . To such the Prophet Esay speaketh in these words , Esay , 33. Who among you shall dwell with the deuouring fire , who among you shall dwell with the euerlasting burnings ? Whose shoulders are so hard or of Iron , that can beare such a burthen so long a time ? O nation bewitched and sencelesse , ô men blinded of that old deceiuer , who doth muffle and hood-winke all the world with his deceipts and guiles . What I pray thee is more strange from reason , then that men regard and respect euery small trifle , that pertayneth to this life : and in a matter of so great moment , are so inconsiderate and negligent ? If we doe not see these things , what wil we see ? What wil we feare , if we doe not feare these things , or what shal we fore-see , if we doe not fore-see these things ? But if these things be so , why doe we not embrace vertues with great alacrity of spirit , although they be hard and difficult ▪ at the least that we may eschew these euils ?

It is most certaine , that if God should grant to thee a choyce , and say ; all the time that thou liuest , thou shalt eyther be tormented with the goute , or be extreamely vexed with the tooth-ache , which disease neyther night nor day , shal suffer thee to take any case or rest : or if thou wouldest be free from these diseases , thou shalt enter into some austere and straight kinde of lyuing , which thy nature can hardly brooke : consider with thy selfe which of these thou wouldest choose . I doe not thinke that a man can be found so foolish , who ( for the onely loue of himselfe ) would not choose rather this straight kinde of liuing , then that he would endure so long time these griefes and dolours . Seeing that therefore the discruciatements and dolours that we speake of , are infinitely more greeuous , & in diuturnity of time without any comparison longer : and this austere and straight kinde of lyuing , which God requireth of thee , is much more lesse , then that thy nature can brooke and beare : what madnes is it then to be vnwilling to vndergoe so small labours , and so short troubles , by which thou mayest escape those eternall torments ? Who doth not see that this is the greatest errour of this world , and intollerable madnes ? But the reward and fruite will be , that whilst a man will not free himselfe here from so great euils , by a small labour of repentance , that there he shall make euerlasting sorrow , and repentance without any fruite or profit . Wee haue a figure of this thing in the furnace , which King Nabuchodonozer commaunded to be heated in Babilon , The flame of which mounted aboue the furnace nine and fortie Cubits ; Dan. 3 , A notable Allegory . for the defect of one Cubit , it came not to the number of fifty , which signifieth the yeere of Iubily : that we may vnderstand , that although these eternall flames of Babilon , that is , of hell , doe burne aboue measure and most cruelly doe torment the miserable and wretched being damned , yet they shall neuer come to that , to obtayne the fauour of a true Iubily . O punishments without profit , ô barren teares , ô sharpe and bitter repentance , yet voyde of all hope and solace . How little of those thinges , that there the damned suffer without fruite , if they heere had suffered willingly and patiently , might haue preserued them from these euils ? How easily might they haue beene deliuered , and for how small paines ?

Therefore let fountaines of teares flow out of our eyes , and let sighs without ceasing be fetched from the bottome of our harts . Mich. 1. Therefore I will mourne and howle , sayth the Prophet , I will goe without cloathes , and naked ; I will make lamentation like the Dragons , and mourning as the Ostriches ; because the plagues of my people are greeuous . If these things were suspected of men , and if there were no credite to be giuen to these things , or if they were doubtful and vncertaine , after some manner it were tollerable , if men fel into this error . But we professing all these things most assuredly , and with a most vndoubted beleefe , and knowing most certainly , Math. 5. ( as our Sauiour sayth ) That heauen and earth shal passe ; but not one iote or one title of these things shall scape , till all things be fulfilled . And saying plainely , that all these things are to be holden most religiously , and yet liuing securely and negligently , this doth passe all wonder and admiration .

Tell me , ô blind and witles man , what thou doost finde worthy amongst the riches and goods of this world , that may be compared with this price ? Graunt it , sayth Saint Ierome , that there is in thee the wisedome of Salomon , the beauty of Absalon , and the strength of Sampson : let the yeeres and life of Enoch be promised vnto thee ; possesse the riches of Craesus , and the power of Octauian : what shall all these things profit thee , if at the length thy body be giuen for meate vnto wormes , and thy soule carried of deuils to hell , be deliuered to euerlasting torments , to be tortured with the rich Glutton .

Let these things suffice for the first part of our exhortation to Vertue . In the next , we will speake of the seuerall and perticuler prerogatiues and priuiledges of Vertue promised to the vertuous .

The end of the first part .

THE SECOND PART OF THE SINNERS GVIDE : In which are handled the temporall and spirituall blessings , which in this life are promised to Vertue : and more particulerly , the twelue more notable and famous priuiledges & prerogatiues , which are found in Vertue .
THE ELEVENTH TITLE . That we are bound vnto Vertue , by reason of the inestimable blessings , which are promised in this present life . CHAP. XI .

SVrely I know not , what they can pretend , or what excuse they can make , who doe not embrace Vertue , seeing there be so many reasons , which doe enforce men to that study . For it is no small thing for the defence of this matter , to alledge that there is a God : and what the studious of Vertue deserue , what is giuen , and what is promised vnto them ; on the other side , what threatnings are menaced and denounced against the vicious , and against those that flye from the study of Vertue . It is a wonder that among Christians , so many men are found wicked and vicious . A similitude . Therfore not without cause may some man aske , why amongst Christians , who beleeue and confesse all these things , there be so many found , who neglect vertues , & doe follow vices ? For it is not to be meruailed at , that there be many such among infidels , who seeing they know not Vertue , haue it in no price : euen as a ditcher , if he by chaunce finde a Iem , doth little esteeme it : because he knoweth not the vertue and price of it . But that Christians , who know and beleeue all these things , doe liue as though they beleeued not , vnmindfull of God , seruants of sinne , bondslaues vnto their owne passions and appetites , by so much more addicted to visible things , by how much more they are carelesse of inuisible things , ready to all kinde of sinne , no otherwise , then if death were not at all , neither that they should come to iudgement , neither that anie glorie of heauen was to be looked for , and to be briefe , neither hell to be feared . This I say , is greater then all admiration .

Therfore , Whence this negligence is . as I said , it may worthilie be demaunded , whence this negligence growes , and whence this stupiditie of vnderstanding , and this diabolicall inchauntment ( if I may so call it ) comes vnto men . This mischiefe hath not one onely roote , but many and diuers . Amongst others , and those not the least , is a certaine generall errour , in which men of this worlde doe lyue , supposing all that God promiseth to the louers of Vertue , to be reserued to the life to come ; and that in this present world , nothing is to be looked for . Therefore , seeing that man dooth so greatly desire reward , and especially is ledde by profit , but not vnlesse it be present , and is mooned with those things , which are obuious to the outward sences , when he seeth nothing present , he smally accounteth of that which is to come . So the Iewes seeme to haue doone in the time of the Prophets : For when as Ezechiell ( by the commaundement of God ) did set before them great promises , or did denounce against them direfull comminations , they mocked , and with a certaine contempt , hissed at them all , Ezech , 12 , saying ; The vision that he seeth , is for many dayes to come , and he prophecieth of the times that are farre of . So the scornefull contemned the sayings of the Prophet Esay , Esay , 28 , and said ; Precept must be vpon precept , precept vpon precept , line vnto line , line vnto line , there a little , & there a little . This is one of the especiall reasons , that withdrawes peruerse and froward men from the obseruance of Gods commaundements , perswading themselues , that there is no reward ordained for Vertue in this world ; but all things to be reserued for the world to come .

To this that great Wiseman respected , Eccle. 8. when hee said , Because sentence against an euill worke is not speedily executed , therfore the hart of the chyldren of men is fully sette in them to doe euill . The Wise-man addeth also another thing , and that is , the worst among all things that are done vnder the Sunne , All things happen a like to the good and euill . and that it doth giue great occasion to the wicked to sinne , that it happeneth ill to the righteous , as though they had doone the workes of the wicked : and the wicked often-times doth liue so securely , as if they did the works of the righteous : Eccle. 9. or that all things come alike to all ; and the same condition is to the iust and to the wicked ; to the pure , and to the polluted ; to him that sacrificeth , & to him that sacrificeth not : as is the good , so is the sinner , hee that sweareth , as he that feareth an oath . Whereupon he sayth , The harts of the sonnes of men , are full of euill , and madnes is in their harts whilst they liue , and after that , they goe to the dead . That which Salomon heere speaketh , the wicked and vngodly them selues doe confesse by the Prophet Malachie , saying : It is in vaine to serue God : Mala. 3. and what profit is it that we haue kept his commaundements , and that we walked humbly before the Lord of hosts ? Therefore we count the proude blessed : euen they that worke wickednesse , are sette vp , and they that tempt God , yea , they are deliuered . These things the wicked say , and these are the things which especially hold them in impietie : for they suppose it a very hard thing , as Ambrose sayth , to buy hope at their owne perrill : that is , to compasse future blessings with the losse of present , and to giue those things that are in their hands , for those which sometimes heereafter may be giuen .

To banish and expell this most pestilent errour , I know not whence to take a fitter beginning , then from those wordes and teares of our Sauiour , with which in times past , he did lament & weepe ouer that miserable Cittie of Ierusalem , saying : O if thou haddest euen knowne at the least in this thy day , Luke , 19 , those things which belong vnto thy peace : but now are they hidde from thine eyes . Our Sauiour did consider on the one part , howe great the blessings were , which were brought into the world for the vse and good of that people , together with his person : for all the graces and heauenlie treasures , descended from heauen together with Christ ; on the otherside , he looked to this people , offended at his lowlie humilitie and base estate , and that they would not accept of his blessings , and that for this sinne , they should not onely lose these treasures , but also their whole Common-wealth , and their Cittie .

Therefore the Lorde exceedingly lamenting , wept most aboundantly , and broke forth into this short and imperfect sentence : the which the shorter it is , it hath the greater signification . This same affection , and these words may be fitly applied to our purpose . For considering on the one part the beauty of Vertue , and the graces and riches , which attend on her ; and on the other part , how farre these things are remoued and hid from the eyes of men , drowned in earthly things , and also how Vertue doth sweepe the ground , and being despised in all the world , cannot finde a place for her selfe , doost thou not thinke that wee haue iust cause to weepe , and to say with our Lord , O , Men are ignorant of those good things that are in Vertue . if thou haddest euen knowne at the least in this thy day , that is , ô that God would now open thine eyes , that thou mightest see the treasures , magnificence , riches , peace , liberty , light , tranquillity , delights , fauours , and all the good things and blessings , which like Hand-maydes attend and wayte vpon Vertue , in what great price and esteeme wouldest thou haue her ? With what great desire wouldest thou long and thirst after her ? With what great diligence and labour wouldest thou seeke and enquire after her ? But now all things are hid from carnall eyes : for they not seeing any thing besides the outward bark of Vertue , neuer tasting the inward sweetnes of her , thinke that there is nothing in her , but that which is hard , sharpe , and vnsauery : they thinke , that she is not currant in this present life , but to be vsed in the other : and if there be any goodnes in her , that it pertayneth wholy to another world , and not to this . Therfore they disputing according to the flesh , doe say , that they will not buy hope by danger , neyther that they will hazard present things for things to come . So speake they that are offended at the exteriour figure of Vertue : for they are ignorant of the Philosophy of Christ , Vertue like vnto Christ . neyther know they that Vertue is like vnto her Maister Christ ; who although outwardly hee beare the shape and image of a most poore and base man , yet inwardlie was the God and Lord of all creatures . The selfe same thing is also reade of the faithfull and beleeuers in Christ , that they are dead to the world , Colos. 3. and that their life is hid with Christ in God . Therefore as the glory of Christ was hid in this world , so is all theirs that imitate and follow his life . A similitude . We reade that in auntient times , men were wont to make certaine Images , which they called Sileni : these were rough and vnpolished without , but within they were curiously wrought with great Art . So that the deformity was outward , and the beauty inward . Deluding on the one part the eyes of the ignorant , on the other drawing into them the minds and eyes of the wise . Such certainly were the lifes of the Prophets , such the lifes of the Apostles , and such the lifes of all good and faithfull Christians , as was the life of the Lord of all .

Helpes of God , by which we ouercome the difficulty of Vertue Thou therefore , that hast nothing more oft in thy mouth , then that Vertue is conuersant about hard and difficult things , oughtest to cast thine eyes vpon those helps , which God hath prouided for vs to ouercome these difficulties : as are vertues infused into vs , gifts of the holy Ghost , the Sacraments of the Gospell , with many other graces & diuine helps , which are to vs , that which oares and sayles are vnto ships in sayling , and wings vnto birds in flying . Thou must behold the name and essence of Vertue , which by her owne nature , is a most noble habite . Which if it be true , Vertue is an habit . it followeth by a common manner of speaking , that she will worke and labour with vs with ease and delight : for this is proper vnto all habits . Thou must remember that God hath not onely promised to his the blessings of glory , but also the blessings of grace : partly for this life , and partly for the other : Psalm , 84. according to that of the Prophet , The Lord will giue grace and glory . Which two are two store-houses filled with all good things : one for this life , the other for the other . That thereby at the least may be vnderstood , that there is somewhat more in Vertue , then outwardly is seene . To be briefe , thou must consider , that seeing that the Author of Nature doth not faile in any necessary thing , ( because hee giueth to all his creatures , those things that are necessary ) and seeing that in the world there is nothing more necessary , nor any thing of greater moment then Vertue , that he would not leaue her in the hands of a will so weake and crased , of an vnderstanding so blind , of an appetite so ready to all euill , and of a nature so disordered , and so corrupt through sinne : but that he would prouide her of helpe and hability , by ayde of which she might saile through this Sea . For it was not meete , nor conuenient , that seeing the Diuine prouidence was so carefull in giuing to flies , spiders , and pismires hability , and all instruments necessary to preserue their life : that he should be vnmindfull of man , and that he should not giue him those things , which are necessary for the attainement of Vertue . I will say more , if the world and the deuill do bestow vpon their seruants , for the seruice that they yeeld them , so manie kinde of tasts , pleasures , and delights , at the least so in appearance : how is it possible that God should be so barren & vnfruitfull to his friends and faithfull ministers , that he should leaue them in the midst of their labours & tribulations , fasting , and with hungry and dry mouthes ? Howe ? doost thou thinke then that the condition of Vertue hath so much gall , and that there is so much honny in the flowers of vices ? Doost thou thinke that God will permit and suffer , that one should enioy delights , and another be exercised with troubles , and many tribulations ? Thou art deceiued . Heare what God aunswereth to the lamentations of the wicked , by the mouth of his Prophet : Returne and see , Mala. 3. what difference is betweene a righteous man , and an vnrighteous , and betweene one that serueth God , and him that serueth him not . In so much , that God is not content with the preheminence , which the iust shall haue ouer the vniust in the lyfe to come : but in this present , he saith , Returne and see , as though he should say , A comparing of the life of good men , and ill men . I would not that you should onely looke to the world to come , that you may know the glory of the blessed , and the greatnes of their felicitie : but returne now , and see the difference in this life , which is betweene a good man and an ill man ; consider of the riches of the one , and the pouertie of the other , the ioy of the one , and the sorrow of the other ; the peace of the one , and the warre of the other ; the light in which the one lyueth , and the darknesse in which the other walketh ; and then ye shall know indeede , how much more blessed and happy , the estate of the righteous is , then your opinion of them .

The like answere God gaue to certaine others , who beeing deceiued with the same perswasion & error , mocked the good , saying as it is in Esay ; Esay , 66. Let the Lord bee glorified : but hee shall appeare to your ioy , and they shall be ashamed . As if they should say , Let the Lord declare the greatnes of his power and glory , and let him show vnto you his fauor , that by this way we may know the prosperitie & felicitie , that they haue , which serue the Lord , aboue them which serue him not . To which words , the Lord doth presently annexe the ioy and prosperitie of the righteous , saying , Reioyce yee with Ierusalem , and be glad with her , all yee that loue her , Diuine bládishments , with which the righteous are cherished . reioyce for ioy with her , all yee that mourne for her , that yee may sucke and be satisfied with the breasts of her consolation : that ye may milke out and be delighted with the brightnes of her glory . For thus saith the Lord , Behold , I will extend peace ouer her like a flood , & the glory of the Gentiles like a flowing streame : then shall ye sucke , ye shal be borne vpon her sides , and be ioyfull vpon her knees . As one whom his Mother comforteth , so will I comfort you , and yee shall bee comforted in Ierusalem . And when yee see this , your hart shall reioyce , and your bones shall florish like an hearbe : and the hand of the Lord shall be knowne among his seruants . As if hee shoulde say , as men by the greatnes of heauen , of the earth , and of the sea , and by the beauty of the Sunne , of the Moone , and of the starres , doe come to the knowledge of the omnipotencie and excellencie of God , by the meanes of such excellent and famous works : so also the righteous doe come to the knowledge of the greatnesse of the power , riches , and goodnesse of GOD , by the ineffable graces and gifts , which they receiue of him , and which they feele and perceiue in themselues . For euen as God by the punishments and scourges , which hee inflicted vpon Pharao , declared to the whole world the greatnes of his seueritie against the wicked ; so by the gifts of his graces and vnmeasurable benefits , which daily he bestoweth vpon the good , he showeth the greatnes of his goodnes , and his singuler loue , with which hee embraceth them .

Blessed and happy without all doubt , is that soule , which by gifts and benefits receiued of God , doth shew the greatnesse of his goodnesse : but vnhappy and miserable is that soule , which by punishments and torments , dooth make manifest the greatnesse of the Diuine iustice . Wherefore , seeing that the greatnes of all these which we haue spoken of , is so inestimable , what shall the riuers be , which flow from these most fluent fountaines ? Adde moreouer that to these sayings : If that the way of Vertue seeme to thee barren & fruitles , what is it that diuine Wisedome speaketh of herselfe , Riches and honour are with mee , euen durable riches and righteousnesse . Prou , 8. I cause to walke in the way of righteousnesse , & in the midst of the paths of iudgement , that I may cause them that loue mee to inherite substance , & I will fill their treasures . What be these riches , what be these goods , if not of the heauenly which exceede all the riches of this world , what may bee compared to them , who walke in the way of righteousnes , which is Vertue herselfe , Good men truely rich . of the which we speake ? For if heere there be not found riches , more excellent , and by this name more worthie then those , which the world promiseth , why doth the Apostle giue thanks to GOD for the Corinthians , 1. Cor. 1. saying : that in all things they were made rich ? Calling them absolutelie rich ; signifying , that others were not to be called properly rich , but rich in this world , or rich men of thys world .

All this afore-said is explained by a notable sentence of the Gospell .

ALthough thys afore-said seemeth to be expounded and approoued plainly enough ; yet for the further confirmation of it , I will ioyne moreouer a notable sentence taken out of the Gospell , by which our Sauiour aunswereth to Saint Peter , demaunding what reward he , & his fellow Disciples should haue , who for the loue of their Maister , had left and forsaken all . Verily , Marke . 10. I say vnto you , ( saith he , as it is in Marke , ) there is no man that hath forsaken house , or bretheren , or sisters , or father , or mother , or wife , or children , or lands for my sake and the Gospels , but hee shall receiue an hundred fold , nowe at this present : houses and bretheren , and sisters and mothers , and children and lands with persecutions , & in the world to come , eternall life . These be the words of Christ , which are not lightly to be passed ouer .

For first , thou canst not denie , but that heere is made a difference and a distinction , betweene a reward , which is giuen in thys life , and that , which is in another : whilst one is promised as to come , the other is offered as present . Thou canst also lesse denie , but that these promises are ratified and certaine ; neither euer doe they deceiue them , to whom they are promised : For heauen and earth shall perrish , but one iote , or one title shall not escape of these things , till all be fulfilled : although they seeme vnpossible . For euen as we beleeue , that God is three and one , because he said so , although otherwise it seemeth vnpossible ; so we also must beleeue thys trueth , although it passeth all vnderstanding , for it hath the testimonie of the same Author , who only is truth it selfe in all his sayings .

What this hundreth fold is . Tell mee therefore I pray thee , what is this hundreth fold , which is giuen to the righteous in this life ? For we see for the most part , that to them is not giuen great dignities , not loftie honours , not large possessions , nor the magnificent furniture of this world : but that many of them doe liue in corners , buried in the obliuion and obscurity of the world : expecting their last houre in pouerty , misery , and calamity . Which seeing that it is so , how can the infallible truth of this sentence be defended , vnlesse we confesse , that God in this life doth giue to his those gifts , what goods be those that God bestoweth vpon the good . and those spirituall riches , which may satisfie a man without any externall pompe of this world , with greater felicitie , with greater ioy , sufficiencie and quiet , then the possession of all the goods of this world . Neyther is this so much to be meruailed at : For as we beleeue that it is not of any necessity to God , that hee should nourish mens bodies with bread onely , ( for he hath many other meanes to that end ) so is it not necessarie to him , that he should satisfie soules with temporall blessings onely . For he can doe this most easily without them : as hee hath most certainly done in all his Saints . Who were endued with that spirituall ioy and mirth , and with that affection of deuotion , that their prayers , exercises , teares , and delights , exceeded all the solaces and pleasures of this world . And after this manner it is most certainly verefied , that an hundreth fold is receaued for that little they left : for they receaue for deceiptfull and apparant things , those that be vndoubtedly true ; for things vncertaine , certaine ; for things corporall , spirituall : for carefulnes , security ; for troubles , quietnes ; for perturbations , peace and inward tranquility ; to conclude , for a life impure , vicious , and abhominable , they receaue a life splendent through vertues , and most acceptable to God and Angels . So also thou , if thou shalt despise temporall good for Christ , thou shalt find in him inestimable treasures : if thou shalt contemne false and fayned honours , thou shalt finde in him those that be true : if thou shalt renounce the loue of thy father and mother , for this he will delight thee , with greater blandishments and cherishing , and thou shalt find for a temporall father an eternall ; & if thou shalt cast from thee those pestiferous and venomous pleasures , thou shalt haue in him sweeter , pleasanter , and holier delights .

When thou shalt come to this poynt , To the vertuous those things are vnpleasant , which before did please . thou shalt see manifestly that all things which before did please thee , are now not onely not gratefull vnto thee , but that they doe bring vnto thee an hatred and dislike of them . For after that heauenly light hath illuminated our eyes , by and by there is begot a new face of all things , and diuerse from the former ; and all things doe seeme to haue put on a certaine new shape , by which they shew themselues to our eyes ; and therefore that which before seemed sweet , is now bitter , and that which before appeared bitter , is now sweet : that which before terrified vs , doth now like vs : that which before was beautifull , now seemeth filthy ; and although it appeared to be such before , yet now it seemeth not such , neyther that it was well knowne before .

Therefore after this manner standeth the truth of Christes promise , when for the temporall goods of the body , there are giuen spirituall blessings of the soule ; & for those goods , which are called the goods of fortune , there are giuen the blessings of grace , which without all comparison are greater , and more effectuall and forcible to enrich and satiate mans hart , then all externall blessings . For the more confirmation of this matter , I will not omit to remember a notable and famous example , taken out of the booke , called , The booke of famous and illustrious men .

When as , A notable example . sayth the Author , Saint Bernard preached the word of God to the people in Belgia , and that with a most feruent zeale conuerted the inhabitants to God , amongst many other , who being touched with the grace of the holy Ghost , were conuerted to a better lyfe , there was a certaine noble Knight famous among the Belgians , called Arnulphus : who was bound and tyed to the world , with very many and mighty bonds , and who was exceedingly ensnared and entangled with wordly vanities . This man when at the length he bad farewell to the world , and betooke himselfe to a vertuous and heauenly kinde of lyuing , this holy father so reioyced at his conuersion , that he sayd to them that were present , that Christ was no lesse miraculous in the conuersion of Arnulphus , then he was in the raysing of Lazarus , seeing that Christ had raysed him being so fettered with the chaynes of so great sinnes , and buried in such deepe pleasures , and had brought him to newnes of life . Arnulphus also was no lesse admirable in his proceeding ; then he was in his conuersion . And because it is too long to relate here all the vertues of this man , I will onely repeate that , which maketh for our purpose . This holy man was many times so payned with the Windy-colicke , that often his life was endangered by it , & he stroue with death . When on a time he had lost together with his speech all his sence , so that there was scarcely left any hope of longer lyuing , they applying a little phisicke vnto him , forth-with againe he began somewhat to breathe , and by little & little to come vnto himselfe . At the length on a suddaine he began to prayse the Lord , crying out with a loude voyce : All things which thou hast spoken , ô blessed Iesu , are most true . And he repeated these words very often . Those religious men that stoode about him , meruailed at him , and asked him how he did , and why he sayd so . He aunswered none other thing , but doubled the same , saying ouer againe , All things which thou hast spoken , ô blessed Iesu , are true . Some that were present sayd , that the greatnes of his payne and disease , had disturbed his reason and iudgement , and that this disturbance did cause him so to speake . To whom he aunswering , sayd ; It is not so my brethren , but I doe speake with a sound iudgement , and with a good vnderstanding , that those things are most true , which our Sauior Iesus Christ spake . They said vnto him again , surely we confesse as much , that it is so , but for what intent doost thou speake it ? Because , sayth he , he sayth in the Gospell , that whosoeuer for the loue of him shall forsake his parents , he shall receaue an hundreth fold in this world , and shall haue life euerlasting in the other . The sweetnes and pleasure of the righteous , yea in their greatest greefes and sorrowes . The experience of this I haue now in my selfe , and I confesse with all my hart , that now I haue receaued an hundred fold in this life : for the greatnes of the griefe which I now suffer , is so sweet vnto me , for the certaintie of the hope which I haue of my saluation , that I woulde not change my Christ with the hundreth fold of all those things that are in the world . And if I that am so great a sinner , doe receaue so great consolation in my griefes and paines , what shal holy and perfect men receaue in their reioycings ? For that spirituall ioy , which hath brought this hope vnto mee , dooth farre exceede all that worldly ioy , which I possessed in this world . When they had heard these things , all they that stoode by meruailed , that a man vnlearned & illiterate , should vtter so great misteries : but surelie it was the holy Ghost , that dwelled in his hart , that spake these things in him .

Therefore by this example it is very manifest , that God with out any pompe or preparation of these temporall blessings , can giue to his , much more aboundance , and many moe precious blessings , then those were , which they left for him : and by consequent it is hence euident , howe shamefully they erre , who thinke that no reward is destined and ordained for Vertue in this life . The proposition . To banish therefore this errour so dangerous ( besides those things which haue beene spoken ) the twelue priuiledges & prerogatiues which follow , shall be most profitable , in which we will handle and discourse of the twelue admirable fruits and preheminences , which attend and waite vpon Vertue in thys life : that by them the louers of this world may vnderstand , that in Vertue there are found many moe excellent blessings then they suppose . And although to the perfect knowledge of thys , the experience and vse of Vertue herselfe were necessarie , ( that thereby we might the better know her riches and commodities ) yet that which is wanting in this respect , Fayth shall supply , which confesseth & acknowledgeth the truth of the diuine and holy Scriptures , by the testimonies of which I will approue all things , which I am to speake of this matter : that we should at no time doubt of the excellencie of Vertue .

THE TWELFTH TITLE . That the first priuiledge or prerogatiue of Vertue , doth bind vs vnto her : which is the speciall prouidence , by which God directeth all good men to all good , and chastiseth the iniquity of the wicked . CHAP. XII .

The prouidence of God , is the fountaine of all good things . WE beeing about therfore to speak of the twelue priuiledges and prerogatiues of Vertue , we wil beginne of the first and principall , from which , as from a liuely fountaine , all the rest doe flow , and that is , of the prouidence and fatherly care , which God vseth towards them , who do serue him . Although there is in him a generall prouidence ouer all his creatures , yet he hath a singuler and a speciall prouidence onelie ouer them , whom hee hath chosen , that they should be his : and seeing that he accounteth of them as of his sonnes , he hath also giuen vnto them a childes hart , and a filiall spirit , and he in like manner , beareth towards them , the hart of a most louing & tender Father , and therefore he hath ouer them a care & a prouidence , equall vnto this loue .

But how great that prouidence is , it cannot be vnderstood , vnlesse of them , which haue tried , or at least haue seene , or haue read with industrie & attention those places of Scripture , which speake of this prouidence . Whosoeuer shall doe this , hee shall see that generally all these things are directed to that end . For all things haue reference and are turned about these two points , Two things are to bee considered of in euery place of Scripture : the Commaundement and the Promise . no otherwise then the heauen about his poles , that is , about the Commaundement , and the Promise . For here , the Lord commaundeth obedience to man , and obseruaunce of his precepts ; there he promiseth great rewards to them who obserue & keep them , & threatneth fearefull punishments to them , who breake and violate them . This doctrine is deuided after that manner , that all the morrall bookes of the sacred Scripture do commaund and promise : and the historicall doe shew the true effect of this or that ; showing how differently GOD carrieth himselfe towards the good & euill . But seeing that God is so magnificent and so liberall , and man so miserable and so fraile ; he so rich in promising , this so poore in giuing ; greatly different is the proportion of that which he commaundeth , in respect of that hee giueth : so that he commaundeth few things , but giueth verie many : he commaundeth loue and obedience , both which , hee himselfe giueth , and for them he offereth inestimable blessings , as well of grace , as of glory , both in this life , and that to come . Amongst these , wee giue the first place to his loue and fatherly prouidence , which he beareth towards them , who are receiued of him for sonnes : which loue exceedeth al loue & prouidence , which all earthly fathers haue , or can haue towards their sonnes . The reason is this , because euen to this day , there hath not been found any Father , who hath layd vp & prepared so great blessings for the good of his chyldren , as GOD hath prepared & prouided for his children : that is , the participation of his owne glorie . Neyther hath any Father laboured or taken so much paynes as hee , who hath for them shedde his owne blood : To conclude , neyther doth any Father watch and keepe his with so great care and diligence , as God dooth his , who are daily in his eyes , and to whom he is present in all their tribulations . This Dauid confesseth in his Psalmes , Psalm , 41. when he sayth , Thou vpholdest me in mine integritie , and doost sette mee before thy face for euer . That is , thou neuer turnest thine eyes from me , for that contitinuall care thou hast of mee . Also hee sayth in another place , The eyes of the Lord are vpon the righteous , Psalm , 34 , and his eares are open vnto theyr cry . But the face of the Lord is against them that do euill , to cutte off theyr remembrance from the earth .

But because the greatest riches of a good Christian , is the prouidence which God beareth ouer him , & this the more certaine it is , and better knowne vnto man , the greater is his ioy & confidence : Testimonies of the diuine prouidence . I thinke that I shall doe a thing worth the labour , if I shall adde and bring hether , moe places and testimonies of the sacred Scripture , seeing that euery one of them , are as the Charters and Letter-pattents of a King , and new confirmations of the rich promises , and legacies of his diuine will . Therefore Ecclesiasticus sayth , Ecclus. cap. 15. & 34. The eyes of the Lord are vpon them that feare him , and he knoweth all the workes of man : hee is their mighty protection and strong ground , a defence from the heate , and a shadow for the noone day , a succour from stumbling , and an help from falling , he setteth vp the soule , and lightneth the eyes ▪ he giueth health , life , and blessing . Hetherto are the words of Ecclesiasticus , out of which it is euident and plaine to euery man , how many kind of duties there be , which GOD supplyeth in the preseruation of man . This the Prophet Dauid confirmeth , The paths of man are directed by the Lord , Psalm , 37 , for he loueth his way . Though he fall , he shal not be cast of , for the Lord putteth vnder his hand . Consider ( I pray thee ) heere , what ill can happen vnto him , who falleth vpon a bolster so soft , as is the hand of the Lord our God ? And in another place : Psalm , 34 , Many & great ( sayth he ) are the troubles of the righteous , but the Lord deliuereth him out of them all . He keepeth all his bones , not one of them is broken .

In the New Testament also , more excellent & magnificent things are spoken of this diuine prouidence , where the Lorde sayth , that he onely hath not a care of the bones of the righteous , but also of euery one of theyr haires , Luke , 12 , & 21. that they fall not , nor perrish without his prouidence : willing after this manner of speaking , to insinuate and intimate vnto vs , his greatest and speciallest prouidence towards them . For of what thing shall not he haue care , who hath a care of all our haires ? If this seeme too much vnto thee , heare that which is no lesse , which God speaketh by his Prophet , Zach , 2. Hee that toucheth you , toucheth the apple of mine eye It had beene sufficient to haue sayd , hee that toucheth you , toucheth me : but it is more that he saith , he that toucheth any part of you , toucheth the apple of mine eye .

Neyther is our most bountifull Lord content , The Angels do keepe vs . that he hymselfe should alone watch-ouer our safetie , but he also willeth , that the Angels should be ready to doe vs seruice : for so wee read in the Psalmes : Psalm , 91 , Hee hath giuen his Angels charge ouer thee , to keepe thee in all thy waies : they shall beare thee in theyr handes , that thou hurt not thy foote against a stone . Didst thou euer see ( I pray thee ) such a Chariot or Wagon , as are the hands of Angels ? See therfore how the Angels , who are our elder brethren , doe beare the righteous in their armes , who are their younger brethren : who as yet know now how to walk alone , but must be carryed in the armes of their elders . And this they doe not onely in life , but also in death , at the history in the Gospell testifieth of the rich Glutton : Luke , 16 , in which we see that the begger Lazarus , after death was carryed of Angels into Abrahams bosome . The diuine Psalmographer confirmeth this : Psalm , 34 , The Angell of the Lord , pitcheth round about them that feare him , and deliuereth them . How mightie and strong this garde is , the translation of S. Ierome dooth more expresse : The Angell of the Lorde compasseth and encircleth them that feare him , that he may deliuer them .

What King was euer founde , that had such a garde as our Lord hath giuen vnto vs ? This is most manifestly seene in the bookes of the Kings : the King of Syria comming to take the Prophet Elizeus , 4. Reg. 6. brought a great Armie with him , which the seruaunt of the Prophet seeing , feared , and began to tremble . But the Prophet turning to his prayer : prayed the Lorde , that hee would vouchsafe to open the eyes of his vnbeleeuing seruant , that he might see the Armie , which stoode for the defence of the Prophet , being stronger by infinite thousands then that , which came to hurt and wrong him . And hee opened the eyes of his seruant , and he saw the Mountaine ful of horses , and of fierie Charrets , for the defence and gard of Elizeus . Like to this gard is that , which is mentioned in the Canticles , in these words , What shall you see in the Shulamite ( which is the Church , Cant , 6. or any soule liuing in the state of grace ) but as the company of an Army ? that is , an Armie of Angels . This same also in the same booke is explaned by an other figure , Cant. 3 , when it is said ; Behold Salomons bedde , threescore strong men are rounde about it , of the valiant men of Israell . They all handle the sword , and are expert in warre , euery one hath his sword vpon his thigh , for the feare by night . What other thing is this , then that the holy Ghost by this figure might teach and show , the great care & singuler prouidence , by which God defendeth and watcheth ouer the soules of the righteous ? For whence is it ( I pray thee ) that man being conceaued in sin , liuing in a corrupt flesh , bent to all euill , should passe so many yeeres among so many snares and dangers , without destruction and vtter ruine of himselfe , God turturneth euils into good , to those whom he loueth . if hee were not preserued & sustayned by the Diuine prouidence ? Which is so great , that it dooth not onely preserue men from euill , but also oftentimes it dooth turne the very euills , into which men fall through carelesnesse and negligence , into a matter of greater good : that is , as often as by that they are made more wary , more humble , and more thankfull vnto him , who hath drawne them back from so great danger , and hath pardoned them so great a sinne .

Rom , 8. For this cause the Apostle sayth , Vnto them that loue God , all things worke together for the best . If this fauour and friendship be worthy of admiration , He is not onely good and gracious to the righteous , but also to their family Exod. 20. that shall be more worthy , that God doth not onely shew this mercy to his seruants , but also to their sonnes and Nephewes , and to all things , that appertaine vnto them : as God himselfe testifieth , saying ; I am the Lord thy God , a iealous God , visiting the iniquity of the fathers vpon the children , vpon the third generation , and vpon the fourth of them that hate me : And shewing mercy vnto thousands to them that loue me , and keepe my commaundements . An example of this we haue in Dauid : for God would not cast off his sonnes in so many ages , although their sinnes had oftentimes deserued it . And that onely in respect of Dauid their Father . Gen. 17 , and the 24. The same thing the Lord sheweth in Abraham , when he directed his seruant in his way , and prospered his busines , when his maister had commaunded him , that he should fetch a wife for his sonne Isaack . Neyther onely is he good and gracious to the seruant for the deserts of the maister ; but that which is much more , for the loue of a good seruant , God hath a care of an ill Maister . God blesseth a wicked maister , for the sake of a good seruant . So he blessed the house of Putiphar the Egiptian , as the Scripture sayth , for Iosephs sake , and encreased all his substance as well in his houses , as in his fields , notwithstanding that Putiphar , Iosephs maister , was an Idolater . What bountifulnes , what prouidence can be greater then that ? Who is so mad , that will not serue a Lord so liberall , so faythfull , and so louing towards all them , that waite and attend vpon him , and not onely towards themselues , but also towards all things that is theirs ?

Of the names that are attributed vnto the Lord in the holie Scripture , by reason of this prouidence .

BEcause this diuine prouidence doth extend it selfe to many and wonderfull effects , therfore God hath in the holy Scriptures diuers names . God is called a father . Hee is most vsually and solemnly called a Father : as in like manner God in most places of the Gospell , calleth vs his most louing sonnes . And not onely in the Gospell , but also in many places of the old Testament . For so the Prophet sayth in his Psalmes ; Psal. 103 , As a Father hath compassion on his children , so hath the Lord compassion on them that feare him : for he knoweth whereof we be made , he remembreth that we are but dust . Because it seemed but a small thing to another Prophet , that he should be called a Father , seeing that his loue and prouidence doth exceede the loue of all fathers , he sayth ; Esay , 63. Doubtlesse thou art our Father ; though Abraham be ignorant of vs , and Israell know vs not . As if he should say , Those that are fathers according the flesh , are not worthy that name , if they be compared with thee .

But because in the loue of parents , God is more then a mother . Esay , 49. the loue of the mother is commonly wont to be the more vehement and tenderer ; the Lord is not content with the name of Father , but will also be called a Mother , and more then a Mother , as he himselfe sayth in Esay , in most sweet words ; Can a woman forget her child , and not haue compassion on the sonne of her wombe ? Though they should forget , yet will I not forget thee . Behold I haue grauen thee vpon the palme of mine hands : thy wals are euer in my sight . What words can be spoken with a more tender loue ? Who will be so blind , or so blockish , who vnderstanding this , will not reioyce ? Who will not be reuiued ? Who will not lift vp his head , hearing that he hath such a pledge of the loue and of the diuine prouidence ? For he that considereth that it is God that speaketh this , whose truth is for euerlasting , neyther doth he euer deceaue : whose riches haue no end , and whose power is infinite , whom shall he feare ? What shall he not hope for ? How shall he not reioyce at those words ? When he heareth this assurance of his estate ? this prouidence ? and this certaine demonstration of loue ? What ? I will yet speake more . For the Lord is not content to haue compared his loue to the common loue of mothers ; but hee chooseth one among all other , which excelleth al others in loue , that is the Eagle ; with whose loue he compareth his loue and prouidence , Deut. 32. saying ; As an Eagle prouoking her young ones to flye , fluttereth ouer her birds , stretcheth out her wings , taketh them , and beareth them on her wings . This same thing the same Prophet also testifieth in words more cleare , before the people being now ready to enter into the Land of promise : The Lord thy God hath borne thee , Deut. 1. sayth hee , as a man doth beare his sonne , in all the way which yee haue gone , vntill yee came vnto this place .

We are the sonnes of God , and so are we called . Ier 31. And as he himselfe doth take vpon him the name of a Father and of a Mother ; so hee giueth vnto vs the name of most beloued sonnes , as Ieremy testifieth ; Is Ephraim , sayth hee , my deere sonne or pleasant child ? Yet since I spake to him , I still remembred him : therefore my bowels are troubled for him : I will surely haue compassion vpon him , sayth the Lord . Euery one of these words , because it is God that spake them , are worthy that they should be well considered of : for they are very forcible to mollifie our harts with diuine loue , seeing that he hath loued vs , being vnhappy and miserable creatures so tenderly , and doth cherish vs so louingly .

God a Pastour or sheepheard . By the same reason of the diuine prouidence , God after that he had taken vpon him the name of a Father , hee would also be called a Pastour or Sheepheard , as wee may see in the Gospell . That he might declare how farre this pastorall loue , and sheepheardly care doth extend it selfe , hee sayde , I am the good sheepheard , and know my sheepe , and am knowne of mine . O Lord how doost thou know them ? with what eyes doost thou behold them ? As the Father knoweth me , sayth he , so know I the Father . Which is , with the same eyes that my Father beholdeth me , I behold the Father ; and with the same I looke vpon my sheepe . O blessed eyes , ô happy aspect . O supreame prouidence . What greater glory , what greater treasure , what greater riches can be desired of any one , then with such eyes to be beheld of the sonne of God ; that is , with the same eyes , that the Father beholdeth him ? For although this comparison in euery poynt is not equall ( for the naturall sonne deserueth more , then the adoptiue ) yet great is that glory , that it is worthy to be compared with this . Yet what ones , and how great the workes and benefits of this prouidence are , God by his Prophet Ezechiell doth most plentifully teach , Ezechiel . 34 in these words ; Behold , I will search my sheepe , and seeke them out . As a sheepheard searcheth out his flocke , when he hath beene among his sheepe that are scattered , so will I seeke out my sheep , and will deliuer them out of all places , where they haue beene scattered in the cloudy and darke day . And I will bring them out from the people , and gather them from the Countries , and will bring them to their owne Land , and feede them vpon the mountaines of Israel , by the riuers , and in all the inhabited places of the Countrey . I will feede them in a good pasture , and vpon the high mountaines of Israel shall their fold be : there shall they lye in a good fold , and in fat pasture shall they feede vpon the mountaines of Israel . I will feede my sheepe , and bring them to their rest , sayth the Lord God . I will seeke that which was lost , and bring againe that which was driuen away , and will binde vp that which was broken , and will strengthen the weake , but I will destroy the fat and the strong , and I will feede them with iudgment . And a little after : And I will make with them a couenant of peace , and will cause the euill beasts to cease out of this Land : and they shall dwel safely in the wildernes , and sleepe in the woods . And I will set them , as a blessing , euen round about my mountaine , and I will cause raine to come downe in due season , and there shall be raine of blessing .

Tell me I pray thee , what could our good sheepheard promise more ? Or how could he describe this his meaning with words more sweet , more louing , or more elegant ? For it is certaine , that God speaketh heere not of a materiall flocke , but of a spirituall , which are men : where-vpon concluding this chapter , he sayth , And yee my sheepe , the sheepe of my pasture are men : Neyther promiseth he grosse or aboundance of temporall blessings ; which are common to good and euill : but aboundance of spirituall graces , and of speciall prouidence , with which the Lord doth gouerne and rule this spirituall flock , as a shepheard , so sayth Esay , Esay , 40. He shall feede his flocke like a sheepheard : he shall gather the Lambs with his arme , and carry them in his bosome , and shall guide them with young . What I pray thee can be spoken more louingly or more cherishingly ? Of the offices and benefits of a sheepheard that whole Psalme speaketh , whose beginning is , The Lord doth guide me , for which S. Ierome translateth , The Lord is my sheepheard . Diuers names of God . After this beginning , he proceedeth to remember all the duties of a sheepheard , which in this place we will not set downe , because they are in euery place found , and this psalme may be reade of any one . Neyther heere in like maner will I remember , that as he is called a sheepheard , because he doth feede , so is he called a King , because he doth gouerne and defend ; a Maister , because he teacheth ; a Phisition , because he healeth ; a Carier , because he beareth vs in his armes ; a Watcher , because he watcheth for our defence ; of which names the Scriptures are full . Among all these names , there is none more louing , which also demonstrateth this prouidence , then the name of a Bride-grome , God is called a Bridegrome . Ierem , 3. by which name in the Canticles , and in other places of Scripture he is called . By thys sweet and louing word , hee inuiteth the soule of a sinner , to call vpon him : Call mee , and still cry vnto me , ( sayth he , by the Prophet ) Thou art my Father , and the guide of my youth and virginity . The which name is greatly honoured of the Apostle . For after those words , with which he that was first formed spake to his wife Eue , Gene , 2. Therefore shall a man leaue his Father and his Mother , and shall cleaue to his wife : Ephe 5. & they shall be one flesh : the Apostle addeth ; This is a great secrete , but I speake concerning Christ , and concerning the Church . Which is his Bride , as is euery soule of man placed in the state of grace . What therefore is not to be hoped of him , who hath such a name , as this is ? especially , seeing that it is vndoubtedlie true , that this name is not giuen vnto him in vaine , or without reason ?

But why in searching the Scriptures , doe we seeke for thys name or that , God all in all . when as all names which promise any good , doe agree to this Lorde : especially , seeing that whosoeuer loueth him , or whosoeuer seeketh him , may finde in him all good that he desireth ? Ambrose of virginitie . Thys is that which Saint Ambrose saith in a certaine Sermon ; Christ is all vnto vs : If thou desirest to heale thy wounds , he is a Phisition ; if thou beest ouer-heated with feauers , he is a fountaine to coole thee ; if thou beest burdened with vnrighteousnes , hee is righteousnesse ; if thou neede helpe , hee is strength ; if thou fearest death , he is life ; if thou desirest heauen , he is the way ; if thou hatest darknes , he is light ; if thou seekest for meat , he is foode . See ( I pray thee my brother ) with howe many names and titles Christ is noted , and set out vnto vs , who notwithstanding , is one in himselfe , and most simple . For although he is one in himselfe , yet he is all things in vs , & that for the releeuing of all our necessities , which are innumerable .

There should be no end , if I would recite all the authorities of the Scripture , which pertaine to this matter ; yet I haue brought a fewe of many , to the comfort of them , who waite & attend vpon God , and that we might prouoke and allure those to his obedience , which doe not serue him : for it is certaine , that there is no greater treasure vnder heauen then this . A similitude . For euen as he that hath warred in any voyage vnder an earthly King , and hath gotten Letters in which great rewards are promised vnto him , How pleasant are the promises of the diuine prouidence vnto a righteous soule . he keepeth them with great care , he often looketh vppon them , he is reioyced at them , they comfort his heauy hart in tribulation , and at length he commeth to the King with them , desiring that was promised to him : so the seruants of GOD doe keepe all these words , and diuine Charters and Letter-pattents in their harts , which are more certaine , then the Letters of all Kings which are vpon the earth . In these is theyr trust ; with these they are comforted in their labors ; for these they are confident in dangers ; and in tribulations they adde consolation vnto them ; to these they runne in all theyr needes : these doe inflame their mindes with the loue of this Lord , and binde them vnto him , to lay , and pay out , & sustaine , all things for his worshyp & seruice ; seeing that he himselfe , so faythfully doth promise himselfe wholy for our vse , who is all things in all . In thys appeareth one of the principall foundations of a Christian life , to haue knowne by experience this truth . Tell me , I pray thee , can any thing be imagined richer , precioser , better , or more to be desired then he ? Can any one think of a greater good in this life , then to haue GOD a Sheepheard , a Phisitian , a Maister , a Supporter or Caryer , a strong wall , a defence , a garde , and to conclude , a Bridegrome , and all in all ? What can any one haue in the world , that he can giue to his friend , to be compared to the least of these benefits ?

Great cause therefore haue they to reioyce and be glad , The prouidence of God , doth yeeld great matter of reioycing to the good . Psalm , 32 , who possesse so great a good : neyther onely to reioyce , but also to comfort themselues , and to cheere vp their drooping spyrits , & to glory in him aboue all things . Be glad yee righteous , and reioyce in the Lord , sayth that royall Singer , and be ioyfull all yee that are vpright in hart . As if he should say , Let others reioyce in the riches and honours of the world , others in noblenes of birth , others in the friendship and fauours of Princes , others in the excellencie of theyr dignities : but reioyce and glory ye in deed & truth in so great a good , whose Lord is God , who possesse God , whose inheritance God is ; for by so much your good is more excellent , by how much God is more excellent then the creatures . This expresly confesseth the Prophet in the Psalmes , saying ; Rescue and deliuer me , Psalm , 144 , ô Lord , from the hand of strangers , whose mouth talketh vanity , and theyr right hande is a right hand of falsehood : that our sonnes may be as the plants , growing vp in their youth , and our daughters as the corner stones , grauen after the similitude of a pallace : that our corners may be full , and abounding with diuers sorts , and that our sheepe may bring foorth thousands , and ten thousand in our streets : that our Oxen may be strong to labour : that there be none inuasion , nor going out , nor no crying in our streets . Blessed are the people that be so , yea , blessed are the people , whose GOD is the Lord . Why doost thou speake thys ô Dauid ? The reason is in a readines . For he that possesseth GOD , hee hath that good , in which all goods are found , which may be desired . Let them glorie that will in all other things , I will glory onely in the Lord my GOD.

So also that holy Prophet dyd glory , who said ; I will reioyce in the Lord : Abac. 3. I will ioy in the God of my saluation . The Lorde God is my strength : hee will make my feete like Hindes feete , and hee will make me to walke vpon mine high places . This then is the treasure , this is the glory prepared for them in this world , who serue the Lord . This is one , and that the greatest reason , which inuiteth vs to serue God , An expostulation of God with man . and a iust complaint is it , that God hath against them , who will not serue him , seeing that he is so good a Lord to them , so faithfull a defendour , and so sincere an Aduocate . With this complaint , in times past he sent Ieremy , that he might expostulate and chide with the people , saying ; Ierem. 2 , What iniquitie haue your Fathers found in mee , that they are gone farre from mee , and haue walked after vanitie , and are become vaine ? And a little after : Haue I beene as a wildernesse vnto Israell ? or a land of darkenesse ? As if he should say : No : Seeing that this Land hath receaued of mine hands so many victories , & so much happines . Wherefore sayth my people then : Wee are Lordes , wee will come no more vnto thee ? Can a mayde forget her ornament , or a Bride her attire ? Yet my people haue forgotten me , daies without number , who am their ornament , glory and beauty . If God after this manner lamented in the old Lawe , when as his fauours and graces were not so perfect , what great cause hath he nowe to lament , seeing that his graces are so much the more excellent , by howe much they are more diuine , and more spirituall ?

Of that manner of prouidence , by which God espieth out the wicked , to chastise theyr maliciousnesse . CHAP. XIII .

IF thou be not mooued with the loue of so happy and blessed a Prouidence , in which the good do ioy , The wicked are neglected of the lord . at least let the feare of that Prouidence moue thee ( if it be lawfull so to call it ) with which God doth espy and watch ouer the wicked ; which is , to measure them with theyr owne measure , and to handle them according to the obliuion and contempt offered to the diuine Maiestie : forgetting them , who haue forgotten him , and contemning them , of whom first he was contemned . But that I may speake this after a more homely manner , God commanded his Prophet Hosea to take vnto him a wife of fornications ; that he might demonstrate the spiritual fornication of that people , Hosea , 1. who had refused and put away theyr lawfull Bridegrome and Lord , to play the fornicators . And hee willed also , that the Prophet should haue of that wife , sonnes of fornications , and the thyrd begotten , he should call by an Hebrue name , signifying , Not my people , that he might shew thereby , seeing that they for their sinnes would not acknowledge GOD , nor serue him as theyr God , that he in like manner would not acknowledge them , neither would haue them for his people . And that he might confirme this sentence , Hosea , 2 , he saith by the Prophet a little below , Pleade with your Mother , pleade with her : for shee is not my wife , neyther am I her husband : as if hee should say , as shee hath not kept the fayth and obedience of a good wife towards me , so in like manner I will not keepe that loue and prouidence , which a good husband is wont to show and vse vnto a good wife . See howe plainely our Lord teacheth vs heere , how he dooth mete vnto euery one according to his owne measure : whilst he dealeth so towards men , as men deale with him .

Therefore the wicked doe liue as neglected and forsaken of the Lord , and they are in this world as a patrimony without an heire , as a schoole without a maister , as a shippe without a guide , and as a flock without a Pastour , layd open to the deuouring greedines and voracity of Wolues . After this manner , he threatneth them by the mouth of his Prophet , Zach. 11. saying : I will not feede you ; that , that dyeth , let it dye : and that that perisheth , let it perish : and let the remnant eate euery one the flesh of his neighbor . The same thing Moses obiecteth to Israel in his song ; I wil hide , sayth the Lord , Deut. 32. my face from them : I will see what their end shall be : for they are a froward generation , and children in whom is no fayth . He sayth , I will consider what their end shall be , that is , I will stand idely , and will see what end their misery shall haue at length ; neyther will I bring any release vnto them . Besides these things that haue beene spoken , much more plainely speaketh Esay to the people of this kinde of prouidence , vnder the name of a Vineyard , in the person of the Lord , against which ( when it had beene tilled , and much cost , and many benefits bestowed vpon it , neyther brought forth tollerable fruites ) he pronounceth this sentence ; And now I will tell you what I will doe to my Vineyard : Esay , 5. I will take away the hedge thereof , and it shall be eaten vp : I will breake the wall thereof , and it shall be troden downe . And I will lay it wast : it shall not be cut , nor digged , but bryers , and thornes shall grow vp : I will also commaund the cloudes that they raine no raine vpon it . That is , I will take away all the ayde and helpe , with which I haue hetherto defended it : which being taken away , destruction and ruine will follow . Doth not this kinde of prouidence seeme fearefull vnto thee ? Tell me , what greater danger , or what greater misery , then to liue without the defence of the Diuine prouidence ? To be left , and layd open to all the persecutions of the world , to the iniuries and calamities of this life ? How dangerous a thing it is to liue in this world without the diuine help . For seeing that the world is a tempestuous sea , and as it were a wildernes , full of theeues , and fearefull beasts , and seeing that there be so many , and so great discomodities and misfortunes of mans life : seeing that our enemies are so many and so strong , with whom we must fight ; seeing that so many snares are hid , and so many nets layd , and to conclude , euery where so many and so great difficulties sowne and dispersed in our wayes : and man being a creature so fraile , weake , naked , blind , vnarmed , faynting , and voyde of counsaile : if the shadow and supportation of God faile him , what can he doe poore weake creature , among so many strong enemies ? A Dwarfe among so many Gyants ? Blind among so many snares , alone , and vnarmed among so many armed and powerfull enemies ?

Neyther is heere an end of the euill : God doth not onely permit euils , but also he sendeth them . for God doth not onelie turne his eyes from sinners and the vnrighteous , and that hee permitteth and suffereth them to fall into diuers kinde of errors and afflictions : but he also sendeth euils among them , and armeth the creatures against them . Insomuch , that the eyes , which before were open for their profit now they watch for their hurt and ruine : as God himselfe manifestly testifieth by the Prophet Amos ; Amos , 5. I will , sayth he , cast mine eyes vpon them for euill , and not for good . As if he had spoken more plainely , I will change prouidence with prouidence : for that with which before I did water for their defence , now it shall be for their punishment , and for a recompence of their iniquity . The same thing he speaketh more plainely in Hosea ; Hosea , 5. And I will , sayth the Lord , be vnto Ephraim as a moath , and to the house of Iuda as a rottennes , that I may deuoure and destroy them , as a garment is consumed of moaths . And because this kinde of persecution seemed too long , but somewhat more gentle , presently after he adioyneth an other more terrible , and more fierce and rauening , saying ; I will be vnto Ephraim as a Lyon , as a Lyons whelpe to the house of Iuda : I , euen I will spoyle , and goe away : I will take away , and none shall rescue it . Tell me , I pray thee , what greater misery then this can be thought vpon ? Neyther is the testimony of this prouidence more obscurely remembred by the Prophet Amos. For when as the Lord had commaunded that the sword should deuoure all the vngodly , for the sinne of couetousnes , forth-with he addeth : He that fleeth of them , Amos , 9. shall not flee away : and he that escapeth of them , shall not be deliuered . Though they dig into the hell , thence shall mine hand take them : though they clime vp to heauen , thence will I bring them downe . And tho ugh they hide themselues in the top of Carmel , A fearefull place . I wil search and take them out thence : and though they be hid from my sight in the bottome of the sea , thence wil I commaund the serpent , and he shal bite them . And though they goe into captiuity before their enemies , thence wil I commaund the sword , and it shal slay them : and I wil set mine eyes vpon them for euill , and not for good . Hetherto Amos.

Tell mee , I pray thee , who is that man , who reading these words , and being mindfull that they are the words of God himselfe , and seeing what this manner of prouidence is , which God vseth against the reprobate , doth not tremble both in body and soule ? Considering how angry and terrible an enemy God is to him , to whom he sheweth himselfe an enemy , and whom he hateth ? Whom he hunteth out with so great diligence ? Whom he snatcheth vp wheresoeuer he findeth ? Vpon whose destruction he watcheth with so great a care ? In howe great danger a man liueth hauing God his enemy and angry with him . How can this man rest ? How can he eate hauing such eyes opposed against him ? Such wrath ? Such a persecutour ? An a●me so mighty stretched out against him ? For if it be so great danger to fall from , and be depriued of the fauour of so great a Lord ; what will it be to haue all the armies of the Diuine prouidence turned against him , especially when as the sword , which before was drawne out for thy defence against thine enemies , now doth set vpon thee for reuenge ? The eyes which were ouer thee for thy safety , now watch for thy destruction ? The arme that was stretched out to support thee , now is armed to kill thee ? And the hart which mused vpon thoughts of peace and loue for thee , now is full of thoughts , of sorrow , and affliction ? And he that should be thy buckler , shadow , and refuge , is now become a moath to deuoure thee , rottennes to corrupt thee , and a Lyon to destroy thee ? How can a man sleepe securely , who when he sleepeth , hath God ouer his head with a naked sword ready to kill him , and watching ouer him as that rod of Ieremy , for reuenge and and punishment ? What counsaile shall this miserable man take against the counsaile of God ? Of what arme shall he call for helpe against this arme ? What prouidence shall he oppose against this prouidence ? Who euer moued warre against God , or opposed himselfe against him , and went away conquerour ? Holy Iob sayth ; Iob , 9. If he would dispute with him , he could not aunswer him one thing of a thousand . He is wise in hart , and mighty in strength : who hath beene fierce against him and hath prospered ?

To conclude , this euill is such and so great , that of the greatest punishments , with which God threatneth and chastiseth the wicked in this life , it is one , and not the least , when he withdraweth from them the hand of his fatherly prouidence : as God himselfe testifieth in diuers places of the holy Scripture . Hence is that ; Psal. 8. And my people haue not hearkned vnto my voyce , and Israel hath not obeyed mee ; so I gaue them ouer to their owne lusts , and they followed after their owne inuentions . That is , they daily fell from ill to worse . Hosea , 4. And by Hosea ; Seeing thou hast forgotten the law of thy God , I will also forget thy children . Euen as therefore there can nothing happen worser , or more heauily to a woman , then to be forsaken and diuorced from her husband ; nor to a Vineyard , A similitude . then to be neglected of the Lord , and no more to be trimmed ( for then forth-with it degenerates , and growes wild ) so nothing can happen worse to a soule , then to be forsaken of God . What the soule is without God . For what is the soule without God ? It is as a Vineyard without one to dresse and trim it : as a garden without a Gardiner : as a ship without a Pilot : as an army without a Captaine : as a common wealth without a Gouernour : or ( that I may speake more fitly ) as a body without a soule . Thou seest therefore , my brother , how God doth encompasse thee on euery side , for this cause , that if thine hart will not be moued with the loue and desire of fatherly prouidence , at the least that it might be moued with the feare of reprobation , and forsaking : least perhaps he forsake thee , neyther any more stretch his hand out vnto thee . For oftentimes , they that are not moued with desire of good things , are moued with the feare of some great euil .

Of the second priuiledge or prerogatiue of Vertue : that is , of the Grace of the holy Ghost , which is giuen to the vertuous . CHAP. XIIII .

THis fatherly prouidence , of the which we haue spoken a little before , is ( as we haue sayde ) as it were the fountaine and originall of all other priuiledges , and benefits , with which God enricheth , and beautifieth his friends in this world . For to this prouidence it pertayneth , to prouide them of all necessaries , to the obtaining of the last end , which is the last perfection and blessednes : by helping them in all their needes , and by creating in their mindes all aptnes , disposition , vertue , & other habits , which are requisite vnto that end .

Of the number of these , the first is the grace of the holy Ghost , After the diuine prouidence , the grace of the holy Ghost is the beginning of all blessings . which next to that diuine prouidence , is the originall & beginning of all other priuiledges and celestiall gyfts . Thys was the first robe with which the prodigall childe was clothed , after he was receiued into his Fathers house . If thou demaundest of me what this grace is ? I answere , that this grace , ( according to Diuines ) is a participation of the Diuine nature : that is , of sanctitie , goodnes , puritie , and of the noblenesse of God himselfe : by whose helpe & benefit , What the grace of the holy Ghost is . man doth cast from him all the basenes , vildnes , and rudenes , which hee tooke and receiued from Adam ; and is made partaker of holinesse , and of the Diuine noblenesse : putting off himselfe , and putting on Iesus Christ . The Fathers show this by the example of yron cast into a fire ; A similitude . which remaineth yron still : yet pertaking of the nature of fire , it is pulled out altogether shyning & glowing , as though it were fire in deede . I say , that the same substance of yron remaineth with the name : but the heate , the splendour or shyning , and all other accidents , are not of the yron , but of the fire . After the same manner grace ( which is an heauenly qualitie , Grace doth deifie . which God infuseth into the soule ) hath that admirable vertue and effecacie , that it transformeth man into God : after this manner , that still remaining a man , yet hee is made a partaker of the Diuine puritie and noblenesse ; Gala , 2. as he was a partaker , who said ; I doe not now liue , but Christ lyueth in me .

Furthermore , Grace is a supernaturall forme , and diuine , which maketh that a man leades a life conformable to the forme , Grace is a supernatural forme . from which it proceedeth : which also is supernatural & diuine . In which thing , after an admirable manner , shineth the Diuine prouidence : which as it willeth that man should liue a double life , Two soules of man . naturall and supernatural , so hath it prouided for the same a double forme : which are as it were the two soules of these lifes : one by which we liue this first life , another , by which we liue the other . For euen as from the soule , which is the naturall forme , all the powers and sences doe proceede , by whose help we liue this naturall life : so from grace , which is the supernaturall forme , al vertues and gyfts of the holy Ghost doe proceede , by the benefit of which we liue a supernaturall life . Therefore this is , as the prouision of two kinde of instruments , by helpe of which , we labour in diuers exercises .

Grace is also a spirituall ornament of the soule , Grace is a spirituall ornament . wrought by the handes of the holy Ghost , which dooth make the soule so beautifull , and so acceptable in the eyes of God , that he receaueth it for his daughter , and for his Bride . Of this ornament the Prophet glorieth , Esay , 6 , saying ; I will reioyce in the Lorde , and my soule shall be glad in my God , because he hath put vpon me the vesture of saluation , he hath couered me with the garment of righteousnes , as a Bridegrome adorned with a crowne , and as a Bride decked with Iewells . Which are all vertues , with all the gyfts of the holy Ghost , Psalm , 44. with which the soule is adorned at the hands of GOD. Thys is that golden vesture , wrought about with great variety , with which the Queene was clothed , who stoode before the King her Spouse : for from grace , all the colours of all vertues & celestiall habits doe arise , in which the beautie of the Queene consisteth .

Of these it is easily gathered what be the effects , which grace worketh in those soules , 1. The worke of grace , maketh a man acceptable to God . wherein it dwelleth . For the speciall effect of it is , to make a soule so acceptable and beautifull in the eyes of God , that hee taketh her to be his daughter , his spouse , his temple , his dwelling , in which he enioyeth his delights with the sonnes of men . An other effect of it is , not onely to adorne the soule , but also to strengthen it with those vertues , which proceede from it . 2. It strengtheneth man . Which are as the haires of Sampson , in which consisted not onely his beautie , but also his strength . As well from this , as from the former effect of grace , the soule is praised in the Canticles , where the Angels admiring the beautie of it , say ; Cant. 6 , Who is shee that looketh foorth as the Morning , faire as the Moone , pure as the Sunne , terrible as an Armie with banners ? Wherby we know , that Grace is as a shield couering the whole body , or as a complete Armor , which armeth a man from the head to the foote , and maketh him beautifull and valiant , & so valiant , that , if we beleeue a certaine learned Schoole-man , a little grace is sufficient to conquer and ouer-come all the deuills , with all sinnes that raigne and rule in the world .

There is also a third effect of grace , that it maketh the soule so acceptable and excellent in the sight of God , 3. It maketh our works acceptable vnto God . that as manie works as it dooth deliberatiuely and aduisedly , ( which are not sinnes ) are acceptable vnto him . That not onely the acts of vertue , but also naturall works , as to eate , drinke , sleepe , & such like , are acceptable before the Lord .

The fourth effect is , that it maketh vs the sonnes of God by adoption , 4 It adopteth vs to be the sonnes of God . and heyres of the heauenly kingdome , and also worthy to bee written in the booke of Life , in which all the names of the righteous are written : and by consequent , it giueth vnto vs a lawfull claime and title , to that most rich and heauenly inhearitance . This is that priuiledge and prerogatiue which our Sauiour praysed so greatly in his Disciples , then , when they returned merily vnto him , Luke , 10. saying : Lord , euen the deuils are subdued vnto vs through thy Name : to whom our Sauiour answered ; In this reioyce not , that the spirits are subdued vnto you : but rather reioyce because your names are written in heauen . For it is certaine , that this is the greatest good , that mans hart can thinke vpon , or desire in this life .

But that I may speake many things in few words , it is grace that maketh man fitte to all good : The Forrest of the effects of grace . which maketh the way to heauen plaine before vs : which maketh the yoke of the Lorde , easie and sweet vnto vs : which leadeth man by the way of vertue : which healeth our weake nature , & maketh all that seeme light vnto vs , which while it was weake , seemed intollerable : it is that , which after an ineffable manner , reformeth and armeth all the powers and faculties of our soules , & that by the meanes of those vertues , which proceede from it : it enlightneth the vnderstanding , it inflameth our will , it strengtheneth our memorie , it tempereth and moderateth our part concupiscible , least it runne into all euil : it confirmeth the part irascible , least it be slow & too sluggish to work well . Moreouer , because all our natural passions , which are found in these two inferiour powers of our appetite are as it were step-dames vnto vertue , & dores , wherby deuils oftentimes enter into our soules , it hath appointed , as it were Sentinels in each of these parts , which watch and keepe it : that is , a certaine infused vertue , comming from aboue , which doth helpe man , and maketh him secure in danger , which ariseth by meanes of those passions . So to defend the soule from the appetite of gluttonie , it sendeth Temperance : to defend it from the lust of the flesh , it sendeth Chastitie , and to defend it from ambition , it sendeth Humilitie , and so in the rest .

But there is one thing , Grace maketh our soules the dwelling & temple of God . which exceedeth all the fore-sayde , that is , that grace maketh God to dwell in our soule , that dwelling in it , he may gouerne it , defend it , direct it in the heauenly way : God therefore sitteth in our soule as a King in his kingdome ; as a Captayne among his armie ; as a Maister in his schoole : and as a Pastour among his flocke , that there he may exercise , and vndergoe spiritually all these offices , and administer all prouidence . Goe to therefore if this precious pearle , out of which so many good things come , be a perpetuall companion vnto Vertue , who will not willingly imitate that wise Merchant in the Gospell , who sold all that he had , that he might buy this alone ?

Of the third priuiledge of Vertue , which is a light , and a certaine supernaturall knowledge , which our Lord giueth to them , who seeke after Vertue . CHAP. XV.

THE third priuiledge , This knowledge doth proceede from grace . which is graunted vnto Vertue , is a certaine speciall light , and a certaine wisedome , which our Lord doth bestow vpon them , that are righteous ; which also proceedeth from that grace , of which we haue hetherto spoken . The reason is , The first reason . because it is a function and duty of grace to heale and recure nature beeing weake , feeble , and decayed . Euen as therefore it healeth the appetite and will weakened through sinne , It is a property of grace to illuminate the vnderstanding . so also it recureth the vnderstanding , being exceedingly obscured and darkned by the same sinne : that by this benefit the vnderstanding may know , what it ought to doe ; and by the will there may be ability & power to doe , that which now it vnderstandeth is needefull for to be done . Not vnlike to this is that Saint Gregory hath in his Morals ; Not to be able to fulfill that which man vnderstoode , was a punishment of sinne : as also that was a punishment of the same , not to vnderstand that . Psal 27. Therefore sayd the Prophet ; The Lord is my light , against ignorance , and my saluation , against impotencie . In one is signified what is to be desired , in the other strength is giuen , by which we may attaine vnto it . And so as well this as that pertayneth to the same grace . Hence it is that besides fayth and prudence infused , which enlighten our vnderstanding , that it may vnderstand , what it ought to beleeue , what also to doe , the gifts of the holy Ghost doe increase also in vs , Foure gifts of the holy Ghost belong to the vnderstanding . foure of which pertaine to the vnderstanding ; that is , the gift of wisedome , which is giuen for the knowledge of high and lofty matters ; the gift of Science , which is giuen , that wee may vnderstand lower matters ; the gift of vnderstanding , by which we come to the knowledge of the misteries of God , and to the congruencie and beauty of them ; and the gift of counsaile and aduice , by whose helpe we know the actions of this life , and how to gouerne and rule , whatsoeuer happeneth to vs in it . All these beames come from the splendour of grace onely , which therefore is called in the holy Scriptures , Grace why it is called an Vnction . an Annointing or Vnction . For it teacheth all things , as Saint Iohn speaketh . Wherefore , euen as oyle among all liquid substances , is the fittest to preserue light , and to cure wounds : so this diuine Vnction doth cure the wounds of our will , and doth illuminate the darknes of our vnderstanding . This is that most precious oyle , better then all oyle ; Psal. 23. of which the kingly Prophet speaketh ; Thou hast annoynted mine head with oyle . It is certaine that he speaketh heere not of a materiall head , nor of materiall oyle , but of a spirituall head , that is , of the superiour part of our soule , in which our vnderstanding is , as very well sheweth a learned man , wryting vpon this place : and of spirituall oyle , which is the light of the holy Ghost , by which our lampe is preserued , that it is not put out . Of the light of this holy oyle this good King had much , who thus speaketh of himselfe ; Psal , 51. Thou hast taught me wisedome in the secret of mine hart .

The second reason . An other reason may be also giuen of this . For seeing that it is the office of grace , to make a man endued with Vertue ; it cannot execute this , vnlesse first it moue a man to sorrow and repentance of his former life , and stirre vp the feare of God in him . Vnlesse before it worketh , that man doth deadly hate sinne , and desire heauenly blessings with great feruency , and altogether contemne these worldly vanities . But the will cannot obtayne these and the like , vnlesse before it hath the light of vnderstanding , and a knowledge proportionable , by which the will may be stirred vp . The will is a blind faculty . For the will is a blind faculty , which is not mooued except the vnderstanding goe before , carrying a light , and shewing good and euill in all things , that the affection towards them may encrease or decrease . Hence it is , that Thomas Aquinas sayth , euen as the loue of God doth encrease in the soule of a righteous man : so also encreaseth the knowledge of the goodnes , fauour , and beauty of the same God , and that by an equall proportion : that if one of them encrease an hundreth degrees , so many also encreaseth the other . For hee that loueth much , he vnderstandeth many causes of loue in the thing beloued ; but he that loueth little , vnderstandeth but few . And that which is cleerely vnderstoode of the loue of God , this also is vnderstoode of feare , hope , and of the hatred of sinne . From which men would no more abhorre , then from other things , vnlesse they vnderstood that it was an euill , then which nothing in this world is more worthy of horror and execration .

Seeing therefore that the holy Ghost willeth that these effects should be in the soule of a righteous man , he willeth also that there should be causes in it , from whence they may come . As hee willeth that there should be diuersity of effects in the earth , so also he willeth that diuers causes and celestiall influences should be wrought in it . Furthermore , seeing that it is true , as we before haue proued , that God doth dwell by grace in the soules of the righteous ; and that God is light , Enlightning euery man that commeth into the world , Iohn , 1. as Saint Iohn sayth ; it is not to be doubted , that by how much the soule is purer and cleaner , by so greater a clearenes the beames of the diuine light doe shine in it . God is the Glasse of a purified soule . Wherefore Saint Augustine calleth God the Glasse of a purified soule : for hee maketh it shine with the beames of his light , teaching it all things , which are necessary to saluation . What meruaile is it , that he doth bestow this benefit vpon men , who hath not denied such a like thing to lower and more inferiour creatures , which by the instinct of the Authour of nature know all things , God hath giuen knowledge to beasts , to flie hurtfull things , & to embrace wholsome , which belong to theyr preseruation ? Who hath taught the beasts among so many kinde of herbes , which grow in the fieldes , to knowe which are wholesome , and which are hurtfull ? To feede vpon these , and to leaue the other vntouched ? To know also what creature is enemy vnto them , & what is a friend ? To flie a Wolfe , & followe a dogge ? It is certaine that they haue learned this of none other , than of the Lord . If therefore God hath infused thys knowledge into vnreasonable creatures , that they might be preserued in theyr naturall life , how much more ought hee to prouide for the righteous , that they may haue greater knowledge , whereby they may bee preserued in a spirituall life ? For thys is no lesse necessary for men , by reason of those things that be aboue nature , then those things are for beasts , which concerne their nature . For if the Diuine prouidence hath beene so carefull to prouide things of nature , how much more shall it be carefull for those things , which pertaine to grace ? which by howe much they bee more excellent , by so much they exceede the powers and faculties of humane wit .

What thys supernaturall knowledge is . This example not onely proueth that there is such a light of the vnderstanding , but also it sheweth what it is : for it is not a knowledge so speculatiue as actiue , not so contemplatiue as practike : neither is it giuen , that we may vnderstand , but that we might worke : not that wee should bee subtile and wittie in disputing , but industrious and laborious in working . Therfore , not onely it remaineth in the vnderstanding , as Sciences got in Schooles ; but by the power of it , it moueth the will , inclyning it to all that , to which such kinde of knowledge dooth prouoke and excite . For it is the proper instinct of the holy Ghost , who as a most perfect maister , teacheth his very often with this perfection , all that which it behoueth them to knowe . Thys the Bride confesseth in the Canticles ; Cant , 5. My soule , sayth shee , melted within me , after that my beloued spake . By which sentence it appeareth , what is the difference betweene this learning , and that , which is deliuered in schooles : for that onely enlightneth the vnderstanding , but this moueth the will also , and delighteth it , and by her vertue doth pierce all the corners of our soules , working and effecting all that , which pertaineth to the reformation of them : Heb. 4 , as the Apostle declareth , when he saith ; The Word of God is liuely , and mighty in operation , and sharper then any two edged sword , and entereth through , euen vnto the deuiding a sunder of the soule and the spirit , and of the ioynts and the marrow . For it maketh a diuision betweene the part animall of a man , and the part spirituall : seperating the one from the other , dissoluing that most dangerous bond of friendship , which was wont to be between the flesh and the spirit : for when the spirit is mingled with the flesh , it is made one with it : which bond is dissolued by the word of God , making , that a man lyueth a spirituall life , and no more a carnall .

Thys therefore is one of the especiall effects of the Diuine grace : one also of the especiall priuiledges , in which those that are endued with vertue , doe ioy in this world . But ( although those things which we haue spoken of , be sufficiently proued of vs ) least any man be so carnall , that hee should complaine , that these things are obscure to be vnderstood , Testimonies of the Scripture as concerning this knowledge . Iohn , 14. Iohn , 6 , and hard to be beleeued , I will confirme them with most euident testimonies , as wel of the olde Testament as of the new . In the new Testament Saint Iohn telleth , that Christ sayd at his last supper ; The holy Ghost , whom the Father will send in my name , he shall teach you all things , and bring all things to your remembrance , which I haue told you . And in another place : It is written in the Prophets ; and they shall be all taught of God . As if hee should say , the time shall be , when as men euery where shall bee taught of God . Euery man therefore that hath heard , and hath learned of the Father , commeth vnto me . The same the Lord promiseth by the Prophet Ieremy ; I will giue my law into their bowels , ( and that which before was written in tables of stone ) I will write in their harts : Ierem. 31 , So that all men are to be taught of the Lord . The Lord in like manner willing to shew how great the maiesty , glory , and prosperity of the Church should be , thus among other things he speaketh in Esay : Esay , 54. O thou afflicted , and tossed with tempest , that hast no comfort , behold , I will lay thy stones with the Carbunkle , & lay thy foundation with Saphirs , and I will make thy windowes of Emerauds , and thy gates shining stones , and all thy borders of pleasant stones . And all thy children shall be taught of the Lord . And in another place ; I am the Lord thy God , Esay , 4● . which teach thee to profit , and leade thee by the way , that thou shouldest goe .

Of this which hath beene spoken , we may easily know that there be two kindes of sciences ; one of the Saints , another of Wise-men , one of the Righteous , another of the Doctours . The science of the Saints is that , of which Salomon speaketh , The science of the Saints is prudence . Prou. 9. Because science consisteth onely in the vnderstanding , and belongeth vnto contemplation : but it is the property of prudence to wish the best things , In the first booke of his great Morals , chap. 34. and to choose and doe them , sayth Aristotle . And it is required not that we may know , what things be right , but that we may become honest and righteous . How often doe wee finde this wisedome promised vnto vs in the Psalmes ? In one it is sayde , The mouth of the righteous will speake of wisedome , Psal. 37. and his tongue will talke of iudgement . And in another . I will giue to thee vnderstanding , and I will teach thee in the way wherein thou goest , and I will set mine eyes vpon thee . Againe in another Psalme hee demaundeth , as a thing of great moment , and worthy of admiration , Psal. 25. What man is he that feareth the Lord ? him will hee teach the way that he shall choose . As if he should say , who is he to whom the Lord doth giue such a benefit , that he himselfe must be his maister , and teach him the law , according to which hee must liue ? Psal. 94. In another place he calleth this man happy . Blessed , sayth he , is the man , whom thou chastisest , ô Lord , and teachest him in thy law . Psal. 25. In the Psalme cited a little before , where wee reade ; The Lord is a foundation to them that feare him . Ierome . Ierome translateth : The secrete of the Lord is reuealed to them , that feare him , and his couenant to giue them vnderstanding . Which gift is nothing else , then a great light of the vnderstanding , a sweet foode of the will , and a great recreation of the whole man . Which knowledge the same Prophet oftentimes calleth the foode of the soule , sometimes the water of refreshing , a table prepared against his enemies . For this cause the same Prophet in that diuine Psalme , Psal. 119. whose beginning is , Blessed are those that are vpright in their way : so often doth desire of God that light , and that knowledge . Giue me , sayth hee , vnderstanding , and I will keepe thy law , yea , I will keepe it with my whole hart . And a little after : I am thy seruant ô Lord , giue me vnderstanding , that I may know thy testimonies . And afterwards , Let my complaint come before thee , ô Lorde , and giue me vnderstanding , according vnto thy word . To conclude , thys is that petition which hee repeateth so often , which he had not craued with so great importunitie , vnlesse he had very well vnderstood the force & efficacie of this doctrine , and the manner and meanes , which God vseth in bestowing of it .

Which seeing that it is so , The dignity of this doctrine . what greater glory can there be , what ampler dignity , then to haue such a maister , to frequent such a schoole , where the Lord God himselfe sitting in a chaire , professeth thys learning and heauenly philosophy ? If men , as Saint Ierome testifieth , See S. Ierome more at large in his 103. Epist to Paulinus . c. 1. Philostratus in the life of Apollonius Tyaneus . in times past came to Rome from the furthest coasts of Spayne and Fraunce , that they might see Tytus Liuius ; whose eloquence was famous throughout the whole world : And if that most excellent and famous Phylosopher , Apollonius Tyaneus , trauailed almost throughout the whole world , and passed euen to the Mountaine Caucasus , and to the Brachmanes , Philosophers of India , that he might onely heare Iarchas , an Indian Philosopher , in his golden throne professing wisedome among the small number of his schollers , and disputing of the motion of the celestiall Spheares ; what ought not men to doe , that they may heare God himselfe , who sitteth in the chayre of theyr harts , not teaching how the heauens are moued , but how men may come to heauen ?

But that thou maist knowe that this doctrine is not vnfruitful , or common , Psal , 119 , heare what the Prophet speaketh of it , I haue had more vnderstanding then all my Teachers : for thy testimonies are my meditation . I vnderstood more then the auncient , because I kept thy precepts . More aboundantly yet doth the Lord promise to his by the mouth of his Prophet ; Esay , 58 , And the Lord thy GOD , sayth he , shall guide thee continually , and satisfie thy soule in drought , and make fatte thy bones : and thou shalt be like a watred garden , & like a spring of water , whose waters faile not . What be these blessings , with which the Lord will satisfie the soules of the righteous , but knowledge of things belonging to saluation ? For in these he showeth , how great the beauty of vertues be , and howe great the filthines of vices are : how great the vanity of the world is , how great the dignity of grace is , the greatnes of glory , the sweetnes of the consolation of the holy Ghost , the goodnesse of GOD , the malice of deuils , and to be breefe , howe short the life of man is , and how great and intollerable is the common errour of them liuing in it . With thys knowledge , as the same Prophet testifieth , a man is often lifted aboue the highnesse of all mountaines , & there doth contemplate of the King in his beautie , and his eyes beholdeth the earth a farre off . Hence it is , that celestiall blessings seeme such vnto him , as they are in truth : because he seeth them neerely : but terrestriall things seeme small ; for besides that they are such , also hee beholdeth them a farre off . The contrary happeneth to peruerse and wicked men : who behold heauenly things a farre off , & earthly things neerly & iust before theyr eyes . For what this wisedom is profitable . This is the reason , why they , that participate of this heauenly gift , are not puffed vp with vaine-glory in prosperitie ; neither are troubled or cast downe in ad uersitie . for by the benefit of this light they see , of what small moment it is , that the world can eyther gyue or take away , if it be compared with those things , which are in the Lords power . The wiseman witnesseth thys , Ecclus , 27. when hee sayth : A man grounded in wisedome , is stedfast as the Sunne : as for a foole , hee changeth as the Moone . Which sentence Saint Ambrose expounding in a certaine Epistle , Ambrose to Simplicianus , Epist. 7. saith thus : For a wise man is not broken through feare , is not changed through power ; is not exalted in prosperitie , neyther is drowned in aduersity . For where there is wisedome , there is courage of minde , there is constancie and fortitude . A wise man therefore is one and the selfe same in minde , he is not lessoned , nor encreased through the change of things ; neyther as vnstaied doth he flote here and there , to be carryed about with euery winde of doctrine , but he remaineth perfect in Christ , grounded in charitie , an d rooted in fayth .

Let it not seeme strange to any , that this wisedome is a thing of so great vertue ; for it is not earthly wisedom , as we haue said , it is not that puft and vaine wisedome , which causeth to swell , but that wich edifieth : it is not that which with speculation only enlightneth the vnderstanding , but that which with her heate gyueth motion to the will : as it in times past moued the hart of Saint Augustine , of whom it is written , that through ioy hee wept , as often as hee heard the Psalmody and Psalmes of the Church , The dignitie of that wisedome . which sounded so sweetly : the sound entred into the in most part of his hart , and there through the heate of deuotion , truth was resolued in his bowels , and showred teares from his eyes , which were to him , as he saith , most sweet & pleasant . O blessed teares , happy Schoole , and happy wisedome , which bringeth forth such fruite : what may bee compared with her ? Man knoweth not the price of it , Iob , 28. for it is not founde in the Land of delicate liuers . The depth saith , It is not in mee : the sea also saith , it is not with me . Gold shall not be giuen for it , neyther shall siluer be weighed for the price thereof . It shall not be valued with the wedge of gold of Ophir , nor with the precious Onix , nor the Saphir . The Golde nor the Christall shal bee equall vnto it , nor the exchange shal be for plate of fine gold . Which commendation of wisedome , thys most holy man concludeth in these words ; Beholde , the feare of the Lord is wisedome , and to depart from euill , is vnderstanding .

Thys therefore my brother , is one of those great rewards , by which thou art inuited to Vertue , seeing shee hath the key of thys treasure . After thys manner the Wiseman inuiteth vs vnto her in his Prouerbs , Prou , 2. My sonne , sayth hee , if thou wilt receiue my words , and hide my commaundements within thee , &c. Then shalt , thou vnderstand the feare of the Lorde , and finde the knowledge of God : The vnderstanding of the righteous increaseth . Prou , 4. for the Lord giueth wisedom , out of his mouth commeth knowledge & vnderstanding . Thys knowledge continueth not in one & the same state , but daily is encreased by new lights & knowledge , as the same Wiseman testifieth . The way of the righteous , sayth he , shineth as the light , that shineth more and more vnto the perfect day : that is , vnto that blessed eternity , in which we shall no more say with the friends of Iob ; Iob , 4 , A word was spoken vnto mee secretly , and mine eare hath receaued a little thereof : that is , of her diuine and hidden inspirations : but there we shall heare openly , and shall see God himselfe .

Thys is that wisedome , The darknes of the wicked . which the sonnes of light enioy : but the wicked on the contrary , doe lyue in the horrible darknes of the Egiptians , which may be felt with hands . A figure of which thing was , that it is sayd in the Land of Goshan , where the children of Israell dwelt , Exod , 10 , there was light : but in Egypt for three dayes space , there was such thicke darknes , that it might be felt : which represented that obscure and darke night and blindnesse , in which sinners liue , Esay , 59 , as they confesse in Esay , saying ; Wee haue waited for light , but loe , it is darknes : for brightnes , but we walke in darknes . We grope for the wall like the blinde , and wee grope as one without eyes : we stumble at the noone day , as in the twy-light : we are in solitary places as dead men .

Tell me , I pray thee , what greater blindnes can be thought of , or greater disorder happen , then that is , into which the wicked doe dailie slide ? What greater blindnesse or ignorance is there , then to sell the right of the byrth-right , that is , the inhearitance of the kingdome of heauen , for a little pleasure of the worlde ? then not to feare hell ? not to attaine Paradice ? not to haue hated sinne ? not to haue a regarde of the last iudgement ? to sette at naught the promises & threatnings of the Lord ? not to remember death ? which euery houre hangeth ouer theyr heads ? not to prepare themselues to gyue an account , not to thinke that it is momentany , and for a time that delighteth , but for euer that tormenteth ? Psalm , 9 , They haue not knowne ( saith the Prophet ) neyther haue they vnderstood : they walke in darknes , and they shall goe from darknesse into darknesse . They shall goe , I say , from inward darknes , to outward darknes : from the darknes of thys life , to that of the lyfe to come .

Other mens sentences & iudgements , are to be heard . I suppose that I shall doe aduisedly , if at the end of this matter , I doe admonish thee , that although all is most true , which hath beene spoken of this heauenly wisedome , and light of the holy Ghost : yet no man ought , albeit he be iustified , rashlie or proudly to gaine-say the iudgements of men , but humbly submit himselfe , to the iudgements of his elders : especially to theirs , whom GOD hath appointed Doctors and Pastours of his Church . Gala , 1 , For who more abounded wth this light then S. Paule ? Who more then Moses , who spake face to face with the Lord ? Neuerthelesse , Exod , 18 , one of them went to Ierusalem , that hee might conferre of the Gospell with the rest of the Apostles , which hee had learned in the third heauen : the other also contemned not the aduise of Iethro his Father in law , although he was an heathen man , and vnacquainted with the knowledge of the true God . The reason of this is , because the inward helps and aydes of grace , do not exclude these outward of the Church . For after both manners the Diuine prouidence woulde prouide for our weakenes , A similitude . to which both helps are necessary . For euen as the naturall heate of our bodyes is helped of the exteriour heate of heauen : and as nature ( although most carefull to preserue it selfe ) doth receiue much helpe of externall medicines , created to that end of God : so also the light and inward helpe of grace , is much helped by the light and doctrine of the Church .

Of the fourth priuiledge of Vertue , that is , of the consolations and comforts of the holy Ghost , which the righteous enioy in this world , and which they ioy in . CHAP. XVI .

I Could , after the inward light of the holy Ghost , by which the darknes of our vnderstanding is enlightned , appoint for the fourth priuiledge Charitie , and the loue of GOD , by which our will is inflamed , especially , seeing that the Apostle himselfe , dooth put thys in the first place , among the fruites of the holy Ghost . But because heere wee doe rather speake of the priuiledges and prerogatiues , which vertues bring with them , then of the vertues themselues ; Charitie being the Prince of all vertues : we will not heere speake of it , although it also might be referred to thys order , and our purpose , not as a vertue , but as an admirable gyft , which God is wont to giue to those that apply themselues to the studie of Vertue : and that which after a certaine ineffable manner inflameth the inmost part of our will , & inclineth it to loue God aboue all things , which may be beloued . Which loue , the more perfect it is , the more sweet and delightsome it is . For thys cause , not vnfitly it may be inserted into this number as a fruite , or a reward , as well of other vertues , as of it selfe . Notwithstanding that I may not seeme an ambitious and too curious a prayser and commender of vertues , of which so many and so great things may bee spoken , I will sette in the fourth place the ioy of the holy Ghost , which is a naturall proprietie of the same charitie , and one of the especial fruits of the holy Ghost , as Saint Paule testifieth , writing to the Galathians . For euen as we said a little before , that light and knowledge , which God doth bestow vpon his friends , not onely doth sticke in the vnderstanding , but also doth descend to the will , where it doth diffuse her beames , and disperse her brightnes ; so that the minde is made glad , and reioyceth in the Lord after a certaine ineffable manner . In so much , as the naturall light sendeth from her heate , which we feele : so this light being spirituall , doth beget in the soule of a righteous man that spirituall ioy , of which we speake ; according to that of the Prophet , Light is sowne for the righteous , Psal. 97. and ioy for the vpright in hart .

This matter is so plentifull and copious , that neuer too many thinges may be spoken of it . But for the purpose of this booke , it shall be worth the labour to show , how great this ioy is : for the knowledge of this greatnes is very profitable , and verie forcible to draw the minds of men to the loue of Vertue . For no man is ignorant , that as all kinde of euils are found in vices ; Euill men thinke that there is no pleasure in Vertue . so all kinde of good things , as well honest as profitable , are perfectly to be found in vertues , onely pleasure excepted , which naughty and wicked men deny to be in vertues . Seeing that therefore mans hart desireth nothing so much as pleasures , these men say ( at least their works speake , if not their words ) that they had rather haue pleasure vnperfect , then that which wanteth pleasure , with all her perfections and prerogatiues . This is that Lactantins Firmianus sayd in times past , Because , sayth he , bitternernes is mixed with vertues , and vices are seasoned with pleasures : and men eschew bitternes , and are inticed with the sweetnes of pleasures ; many forsaking vertues , with great earnestnes follow after vices . This is one , and the onely cause of so great a mischiefe , and hee that shall bring men from this perillous errour , he shall not bestow a small benefit vpon them , and he that shall prooue by most euident arguments , that the way of vertue is much more playner and sweeter then the way of vices , he shall mightily helpe them . This is that wee would now prooue and demonstrate with most firme arguments and clearer then any light , especially with the authorities of the diuine Scripture , seeing that they are more certaine and sound proofes , then those which may be brought for this matter from any other place . For the heauen and the earth shall sooner perish , then any iote or title of them .

Tell me therefore , ô blinde man , wrapped in miserable errors , if the way of the Lord be so bitter , as thou imaginest to thy selfe , Psal. 31. what meaneth that of Dauid . How great ô Lord is the sweetnes of thy goodnes , which thou hast layd vp for them that feare thee ? In which words the Prophet doth not onely expresse the greatnes of the sweetnes , which is giuen of the Lord to the righteous : but also he doth render a reason , why the wicked doe not know it : because the Lord hath layd it vp from theyr eyes . What other thing meaneth that of the same Prophet ; My soule shall be ioyfull in the Lord : Psal. 35. it shall reioyce in his saluation . All my bones , that is , all my strength and might , shall say , Lord who is like vnto thee ? Tell me , what other thing is this , then to say that the ioy and mirth of the righteous is so great , The flesh also of the righteous reioyceth . that although it be directly taken in the spirit , it doth redound neuerthelesse for the aboundance and plenty thereof also vpon the flesh , that which before knew not to be delighted , but in carnall things , now for the communion and participation of the spirit , is delighted in spirituall things , and reioyceth in the liuing God , and that with so great ioy , that all the bones of the body being full of this admirable sweetnes , doe force a man to cry out , Lord , who is like vnto thee ? What pleasures are like thine ? What ioy , what loue , what peace can any creature giue comparable to this of thine ? What meaneth this also of the same Psalmist ; The voyce of ioy and deliuerance , Psal , 118. shall be in the tabernacles of the righteous ? What I say , meaneth that , vnlesse that he might signifie that true ioy and deliuerance are not found in the houses of sinners , but in the soules of the righteous . What also meaneth the Prophet , Psal. 68. when he sayth ; The righteous shall be glad and reioyce before God : yea , they shall leape for ioy , but that hee might shew the ioyes and spirituall feastings , with which God oftentimes wonderfully doth refresh the soules of the righteous , with the sweetnes of all celestiall thinges ? In which banquets there is drunke that most sweete wine , which the same Prophet praysing sayth ; Psal. 36. They shall be satisfied and drunke with the fatnes of thine house , and thou shalt giue them drinke out of the riuer of thy pleasures . With what other words could the Prophet haue more cunningly or liuely depainted , and expressed the greatnes of these delicates , calling them drunkennes and a riuer of pleasures , that hee might shew the force and efficacie , which they haue to draw the mindes of men from earthly things , and to conuert them to God ? This is vnderstoode by this drunkennes . For euen as a man , A similitude . who is ouercome with much wine , looseth the vse of his sences , neyther differeth much from a dead man , by reason of the strength of the wine : so when any one is full of that heauenly wine , hee dyeth to the world , and hath all his sences with all their desires shackled and fettered . Furthermore , what meaneth that of the same Prophet ; Blessed is the people , that can reioyce in thee ? Psal. 89. Some body perhaps might haue sayd , Blessed is the people , who haue plentifully all things necessary for them , who is encompassed with strong wals , and enuironed with mighty bulwarks ; who is garded with choyce Seruants and Souldiours ; How great the spiritual ioy is . But this most holy King , who knew all these , doth not speake so , but he sayth that he is blessed , who hath learned by experience , what it is to ioy and reioyce in the Lord : not with euery kinde of ioy , but with that , which is worthy of the name of ioy : which , as Gregory sayth , is a ioy of the spirit so great , that it cannot be expressed , nor shewed by any externall signes . Blessed therefore is the people , who so hath profited , and hath made such progresse in the sweetnes and loue of God , that knoweth by experience , what this ioy is , which neyther that most wise Plato could vnderstand , nor that most eloquent Demosthenes vtter with words , but it is onely knowne to an humble and pure hart , in which God dwelleth .

God as he is great in iustice , so is he great in mercy . If God be the Author of this ioy , I pray thee consider , how great it ought to be which proceedeth from God : for it is certaine , that as the diuine punishment is like to God himselfe ; so also his comfort is wont to be like and conformable vnto him . But if his punishment , when hee correcteth man , be so great , how great thinkest thou shall his consolations be , when he doth comfort man ? If hee hath a hand so heauy to smite , how light shall it be , when hee stretcheth it out , that hee may stroke and cherish his friends ? Especially seeing that this good God is much more meruailous in his works of mercy , then in his works of iustice . Moreouer , tell me I pray thee , what is that Celler of wine , of most precious wine , into which the Bride doth glory that shee was brought of her Bridegrome ? What is that banquet , to which that same Bridegrome doth call his friends , when he sayth , Cant. 1. Drinke my friends , and be drunken my beloued . What drunkennes is this , How great the force is of the sweetnes of the heauenly wine . but the greatnes of the diuine sweetnes and ioy , which doth so alienate and infatuate the hart of man , that a man seemeth as it were to be carried beyond himselfe . For it is wont to be commonly sayde , that a man is drunke , when the wine that he drinketh is of greater measure , and more aboundant , then that his naturall heate may concoct or digest : for then the wine ascendeth into the braine , and so ruleth ouer man , that now hee doth not rule himselfe , but is ruled of the wine . Which thing if it be so , tell mee I pray thee , what shall be the state of that soule drunken with that heauenly wine ? When it is as it were a vessell full of God , and of the diuine loue : so that it is not able to beare so great a burthen of pleasures , neyther is her whole capacity sufficient , to beare and carry so great felicity and happines ? Holy Effrem . So it is written of holy Effrem , that oftentimes he was so full of the wine of this heauenly ioy and delight , that the frailety of his body beeing vnequall to the burthen , hee was not able to vndergoe the greatnes of the pleasures ; and therefore he was constrayned to exclaime and cry out ; ô Lord , depart a little from mee , for the frailty of my body , is not able to sustaine the greatnes of thy delights . O admirable goodnes , ô vnmeasurable sweetnes of this supreame Lord , which is with so large an hand communicated to his creatures , that the strength and valour of theyr minds , is vnable to carry the aboundance of so great ioy . Therfore with this heauenly drunkennes all the sences of the soule are brought a sleepe : this dooth bring the sleepe of peace and life , by this the soule is lifted vp aboue it selfe , it knoweth , loueth , and tasteth more , then it could by her naturall essence . A similitude . Hence it is that as water set ouer fire , when it doth waxe hot , as though it had forgot the owne proper nature ( seeing that all heauy things are carried downwards ) boyleth and swelleth aloft , imitating the nature and lightnes of the fire , by whose force it is hoysted and eleuated with that motion : so also the soule inflamed with that heauenly fire , is exalted aboue it selfe , is whirled about with a certaine force , and is carried vp to heauen , whence that fire is sent ; it boyleth with a most seruent desire of God , and with a most vehement force runneth into his embrace : it stretcheth out it selfe , and lifteth vp her armes on high , trying , if shee can flye vnto him whom shee loueth . But when she seeth that she cannot come vnto him , she ceaseth not to desire him ; Spirituall languorment . and when she knoweth that shee is frustrated of her desire , yet one comfort doth yet remaine , to send into heauen sighes and grones fetched from the bottom of the hart , and to say with the Spouse in the Canticles ; Cant , 5. I charge you , ô daughters of Ierusalem ; if you finde my beloued , that you tell him that I am sick of loue . Which kinde of languishment , the Saints doe say to spring of that , that man is hindered , and cannot bring the vnmeasurable desire of his hart to his wished end & purpose . Doe not destroy thy selfe , sayth a certaine Doctor , for this impatient desire ; for this languishment is not deadly , but for the glorie of God , Iohn , 11 , that the sonne of God may be glorified by it .

But what tongue can eloquently and learnedly enough vtter the greatnes of these delights , which the friends of God enioy in that florishing pageant of Salomon , or bedde curiously wrought of the wood of Libanon , whose pillers are of siluer , & the pauement of gold ? This is the place of the spirituall marriages , which therefore is called a bedde , because it is a place of rest and loue ; I say a place of perfect rest , of liuely sleepe , & of celestiall pleasures : which how great they are , none can know , but those that haue learned by experience .

Coniectures of the greatnes of the spiritual delights . 1. But we may attaine to some knowledge and science of these things , out of most weighty and pregnant coniectures : for hee that diligently considereth the greatnes of the goodnes , & loue of the sonne of God , who for the loue of man-kind vnderwent so vnheard of reproches and torments , he shall vnderstand that it is impossible , that it should be difficult and hard to come by , that wee seeke for heere , when as that is altogether nothing , in comparison of them . What will hee not doe for the righteous , who hath doone such things for the vnrighteous ? what friendship will he not shewe to his friends , who hath vnder-gone so cruell punishments for his enemies ? This is some-what disclosed , & bewrayed vnto vs in the Canticles , where so many fayre and louing speeches , so many delights are read of betweene the Bridegrome and the Bride , who is the Church , or any soule vnder the estate of grace ; where so many louing & amiable words are spoken one to the other , as no eloquence , no loue can faine or imagine greater or more louing .

We haue another coniecture in respect of men , I say of righteous men , and true louers of God . For if thou narrowly siftest and lookest into their harts , thou shalt finde there a seruent desire , and a serious meditation , by what manner of meanes they may chiefely serue their Lord GOD , and that for his loue , if it might be , they would be cutte into a thousande peeces ; at the least , that they might please and gratulate him in some matter , which they knew might be gratefull and acceptable vnto hym , of whom they are so deerely loued , and are daily loaden with such heapes of so many benefits , recreated with so many solaces ; and gouerned with so great prouidence . Tell me nowe , if man , who is a creature so vnfaithfull , and vnapt to any good , come to this degree of faithfulnes with God , what will hee doe againe to man , whose goodnes , whose charitie , and whose faithfulnes is infinite ? If his propertie be , that hee is holy with the holy , Psalm , 18 , and good with the good ; and the goodnes of man come to so great perfection , whetherto ( I pray thee ) shall the goodnesse of God proceede ? If God striue with the good in goodnesse , howe great I pray thee , shall that excellencie be in thys glorious striuing ? And if , as wee haue spoken a little before , a righteous man doth wish to be dismembred , and to be puld into a thousand peeces , because that he burneth with the loue of God , at least that he might please God ? what will not GOD himselfe doe , that he may cherrish this righteous man , and doe good vnto his friend , that he might comfort him whom hee loueth ? This can neither be expressed with the tongues of men , nor be apprehended with the vnderstanding ; wherefore it is sayd of the Prophet , Esay , 64 , Neither that the eye hath seene , nor the eare hath heard , neither hath it entered into the heart of man , what God hath prepared for them that feare him . Which is not onelie to be vnderstood of the blessings of glory , 1 , Cor , 2. but of those , which are of grace , as Saint Paule testifieth .

Doth it now appeare vnto thee , Vertue hath her delights . my brother , that the way of Vertue hath her delights and pleasures ? Dost thou thinke , that all the allurements of the louers of thys world , may be compared with these delights ? What comparison can bee betweene Christ and Belial ? light and darknes ? earthly delights and heavenly pleasures ? the enticements of the flesh , and the ioyes of the holy Ghost ? To conclude , the delights of the creatures , and the sweetnes of the Creator ? For it is most certaine , that things by howe much they are more noble , and more excellent , by so much they are more powerfull to procure greater pleasures . Tell me what other thing the Prophet meant , Psalm , 37 , when he said ; A small thing vnto the iust man , is better then great riches vnto the wicked . Psalm , 84 , And in another place : A day in thy courts , is better then a thousand other-where : I had rather be a dore-keeper in the house of my GOD , then to dwell in the Tabernacles of wickednesse . To be briefe , what other thing meane those words of the Spouse in the Canticles ; Cant , 1 , Thy breasts are better then Wine ? and a little after , We will reioyce and be glad in thee , beeing mindfull of thy breasts aboue wine ? That is , mindfull of the most sweet milke of thy consolations and comforts , with which thou refreshest , and nourishest at thy breasts thy spirituall children ; which is sweeter , and more pleasant then all wine . By that wine he vnderstandeth not materiall wine , ( as neither in the breast of God we know that there is milke ) nor the delights and ioyes of the worlde , such as the whore in the Reuelation beginneth to her louers , Apoc , 17 , sitting vppon many waters , and hauing a golden cup in her hand full of abhomination , and of the filthines of her fornication , making drunken and peruerting the iudgment of all them that dwell in Babylon , least they should foresee their destruction , and repent them of theyr wickednes .

How the righteous are refreshed in theyr prayers after a singuler manner , with these diuine consolations .

IF in prosecuting this matter thou shalt aske me , in what matter the righteous chiefely enioy these consolations , of which we haue hetherto spoken , God himselfe will make answere vnto thee by the mouth of his Prophet ; Esay . 56 , The pleasure of the righteous , is felt in their praiers Also the strangers that cleaue vnto the Lord to serue him , and to loue the Name of the Lord , and to be his seruants : euery one that keepeth the Sabaoth and polluteth it not , and embraceth my couenant , them will I bring to mine holy mountaine , and make them ioyfull in mine house of prayer . For in thys exercise GOD especially and particulerly reioyceth his Elect. For as Laurentius Iustinianus in a certaine prayer , sayth , the harts of the righteous are inflamed with the loue of theyr Creator , Of the chast wedlock of the Worde , and of the soule . c. 22. and are oftentimes lifted aboue themselues , and doe thinke that they are in the company of Angels , and there in the presence of the Creator , they sing , loue , breathe , praise , sorrowe , ioy , eate and are hungry , drinke and are a thirst , and by euery way contend to be transformed into their Lord , whom they do contemplate by fayth , worship by humilitie , seeke by desires , & enioy by loue . Then they shall acknowledge howe true it is of our Sauiour , Iohn , 17. That they might haue my ioy fulfilled in themselues . Which as a riuer of peace is diffused and dispersed thorowe all the powers of the soule , illuminating the vnderstanding , reioycing the will , renuing the memory , and gathering all her cogitations to God : there they embrace him with the armes of loue , and haue I know not what in them ; they desire to holde hym with all theyr strength , neither will they that hee should depart from them .

And as Iacob , Gene , 32 , who stroue with the Angell , woulde not let him depart ; so the hart after his manner striueth with the Diuine sweetnes , neyther will let it depart , but valiantly keepeth it , as a thing , in which he hath found all that he sought for , and desired ; and saith with S. Peter in the mount : Math , 17. Lord , it is good for vs to be heere . The soule placed in this estate , very well vnderstandeth the phrase and right idiome or proprietie of the booke of the Canticles , but especially it tuneth & accenteth that most sweet song ; Cant , 2 , His left hand is vnder mine head , and his right hande doth embrace me . And , Stay me with flagons , and comfort mee with apples : for I am sicke of loue . Then the soule sette on fire with that diuine flame , greatly desireth to be dissolued , and to be deliuered out of this prison , teares are her bread day and night , as long as this deliuerance is deferred . Death is her wish , and lyfe her patience . Without intermission shee repeateth that of the Canticles ; Cant , 8 , O that thou werest as my brother , that sucked the breasts of my Mother , I would finde thee without , I would kisse thee , then they should not despise me . Then wondering at herselfe she thinketh , after what manner these treasures haue beene hid all the time past , and seeing all men capable of so great good , shee desireth to goe into all streets and high-waies , and to cry out to all men , and to say ; Whether hast yee , yee fooles and vnwise ? What seeke yee ? Why doe yee not hasten ? Why doe ye not contend , that ye may enioy this blessing ? Psalm , 34 , Tast and see , how sweet the Lord is : blessed is the man that trusteth in him . For after that she hath tasted of the spirituall sweetnes , all flesh is vnsauery vnto her , all societie is a prison vnto her , all solitarinesse shall seeme a Paradice : and her delight shall be to cleaue vnto the Lorde , whom she loueth . All honor shall be a burthen , all houshold gouernment , and disposing of riches , shall be to her a kind of martyrdome . She shall not suffer any thing , either in heauen or in earth to disturbe her pleasures ; and therefore she will watch , that no externall cogitations or cares enter into her hart . There shall be but one loue vnto her , one desire , shee shall loue all thinges in one , and shall loue one thing in all . Very well said the Prophet , Whom haue I in heauen but thee ? Psalm , 73. & I haue desired none in the earth with thee . My flesh fayleth , and mine hart also : but GOD is the strength of mine hart , and my portion for euer .

He that commeth to this happinesse , hee thinketh not that he hath any more an obscure knowledge of diuine things , The change of the righteous . but he supposeth that he dooth see with other eyes : for hee feeleth those motions and those changes in his hart , which are as infallible arguments and most firme testimonies of the truth of his fayth . When the day is stormie , and bringeth tediousnesse , hee desireth a quiet night , that hee may poure out his soule before the Lord , and that he may passe the night with God . No night is too long , yea that which is the longest , seemeth to bee the shortest . How a long night is to be passed . If it be a cleere night , hee lifteth vp his eyes , that hee may contemplate and beholde the beautie of heauen , the splendour of the starres and Moone , and all these things he considereth of with new eyes , and with new ioy farre different from the former . He considereth of them , as Images of the beautie of his Creator , as glasses of his glory , as messengers and interpretors , who declare his maiestie , as testimonies of perfection , which is in him ; as gyfts which the Bridegrome sendeth to his Bride , to continue and increase loue , euen to that day , in which hee shall take her with his hand , and in his heauenly pallace shall solemnize with her that euerlasting marriage .

The whole world seemeth one booke vnto him , which speaketh of the wonders of God , one Epistle which hee sendeth to his beloued , & one instrument of his loue . These be the nights , my brother , of the louers of God , this the sleepe , which they sleepe . Therefore with this sweete and amiable humming and murmuring , and with this acceptable and delightfull harmony of the creatures , the quiet soule is brought to bed , and beginneth to sleepe that sleepelesse sleepe , Cant. 5. of which is written , I sleepe , and my hart watcheth . When as therfore this most sweet Bridegrome seeth his spouse sleeping in his armes , hee keepeth and preserueth her in that lyuing and vitall sleepe , and commaundeth that none doe awake her , Cant. 2. saying , I charge you , ô daughters of Ierusalem , by the Roes , and by the Hinds of the field , that yee stirre not vp , nor waken my loue vntill she please . Tell mee , what nights seeme these vnto thee ? What night of the children of this world can be more sweet or pleasant ? Who at this time walke , laying snares , and setting nets for the chastity of virgins , and innocent Matrons , that they may destroy their good names , & their own soules , rushing both body and soule into destruction , heaping and storing vp for themselues the wrath of God , against the day of the wrath of God , and their owne perdition ?

Of their comforts and consolations who first begin to serue God , and are Punies and Nouices in his Schoole .

TO all things which hetherto haue beene spoken , perhaps thou wilt ahnswere with one obiection , saying : these consolations and blandishments , which wee haue hetherto handled , are not common to all , but proper vnto the perfect : but that one may become perfect , many things are required . It is true , that these belong to such men : yet our most kind Lord , by the sweetnes of his blessing doth meete with them , who first begin ; giuing vnto them at the first , as vnto children , milke , and afterwards teaching them to eate bread , and more solide meates . Doth not that solemne day come into thy minde , Luke , 15. which the father celebrated for his prodigall child ? Doost thou not know of the feast , and the guesse inuited ? Art thou ignorant of the musicke and reioycing , that there was made ? What doe these things meane , but to signifie the spirituall ioy , with which the soule is delighted , when she seeth her selfe brought out of Egipt , and deliuered from the hand of Pharao , and from the seruitude of the deuill ? How shall not that pleasant banquet be prepared for a seruant made free ? How shall hee not inuite all creatures , that they may meete together , and with him giue thanks to his deliuerer ? How shall not he sing first , and thereby also inuite others , Exod. 15. saying : Let vs sing vnto the Lord ; for hee hath triumphed gloriously , the horse and him that rode vpon him , hath he ouerthrowne in the Sea ? Which thing if it be not so , where is the prouidence of God , which prouideth for euery creature most perfectly according to his nature , fragility , age , and capacity ? For it is certaine that men yet carnall , and drowned in the world , cannot tread this vnusuall and vnfrequented path ; neyther tread the world vnder theyr feete , vnlesse the Lord stretch forth his hand , and preuent them by the like sweetenes and delectablenes . It pertayneth therefore to the diuine prouidence ( when it is determined to take man from the world ) to prepare this way , and to make it plaine , The entrance and beginnings of conuersion haue their pleasures . that this new trauailer may walke more easily by it , those difficulties being taken away , which might terrifie him , and draw him backe to the world . A most excellent and plaine figure of this way is that , by which the Lord brought the children of Israel into the Land of promise , of which way thus writeth Moses ; Exod , 13. When Pharaoh had let the people goe , God carried them not by the way of the Philistims Countrey , though it were neerer : for God sayd , least the people repent when they see warre , and turne againe to Egipt . The same prouidence that then God vsed , in bringing his people out of Egipt , into the Land of promise , he now vseth in bringing those to heauen , whom he first taketh out of this world .

We must know in this place , that although the comforts and delights of the perfect are very great , and excellent , yet so great is the goodnes and piety of our God , especially towards little ones , and young beginners , that he respecting their pouerty , he himselfe doth helpe them to build them a new house , and considering that they are conuersant among many occasions of sinning , and that their passions are not as yet mortified , that they might carry away the victory , that they might be deliuered from the violence of their flesh , that they might be driuen from the milke of the world , and be tyed in such straight bonds of loue , that they should not returne into Egipt and to theyr fathers house : he filleth them with a ioy and consolation so powerfull , that although they be but beginners , and that they haue made but an entrance , yet they haue according to their proportion , a certaine likelyhood and similitude , of the delights and ioy of those that be perfect . Tell mee , I pray thee , what other thing would God signifie by those feasts of the old Testament , when hee saith that the first and last day should be of equall worship and solemnity ? L●uit . 23. Num. 28. The sixe dayes betweene were of lesse solemnity , but the first & the last were beyond the rest famous , and had their peculier prerogatiues . What other thing is this , then a shadow and an image of this we speake of ? Vpon the first day the Lord commanded that the same solemnity should be kept , In the beginning and in the end of the conuersion ther is a solemne feast . which was vpon the last ; that wee may vnderstand that in the beginning of the conuersion , and in the ende of the perfection , the Lord doth celebrate a solemne feast for all his seruants , in these considering their proceedings , in the other , their great necessity : vsing towards these , iustice with mercy , & towards the other , vsing onely grace or mercy ; to one giuing the reward of Vertue , to the other help in need . When trees blosome & flourish , and when they haue their ripe fruite , they are most faire to the eye . The day wherin the spousage is contracted , and wherin the marriage is solemnized , and the wedding consumated , are more solemne and renowned then the rest . In the beginning the Lord doth affiance , and betroth the soule to him , but when he taketh her into his house , hee maketh a feast for her at his owne cost and charges , and that feast is not conformable or aunswerable to the merrits and deserts of the Bride , but to the riches of the Bridegrome , sending all thinges , and all prouision out of his owne houses , Cant , 8. and saying : Wee haue a little sister , and she hath no breasts . Therefore it is necessary that he nourish his owne creature , with the milke of an other . Wherefore the same Bride talking with her Bridegrome , Cant. 1. sayth , The young damsels haue loued thee . He doth not say the women or Matrons , which are soules founded and rooted in vertue ; but hee sayth young damsels , young maydes , which are soules , which first begin to open their eyes , and to looke vpon this new light : these , sayth the Spouse , haue loued thee . For such are wont to feele great motiues and prickes in the beginning of theyr conuersion , as Thomas Aquinas sheweth in a certaine worke of his . Whence ioy and carefulnes ariseth in the nouices of Christ . Amongst other causes of this alacrity and ioyfulnes , hee sayth that this is one , the nouelty of theyr estate , of their loue , of their light and knowledge of diuine things , which then they know , but did not know before . For the nouelty of that knowledge doth beget in them exceeding admiration and loue , ioyned with incredible sweetnes and gratitude , which they exhibite vnto him , of whom they haue receaued so great good things , and of whom they are deliuered and freed out of so great darknes . A similitude . We see by experience that a man , when he entreth into any famous Citty , or royall Pallace , the first day he walketh wondering , his minde hanging in suspence by reason of the nouelty of things , that there he seeth : but when hee hath stayed longer in that place , and hath seene the same things oftner , that admiration is diminished , and that pleasure lesned , with which hee did see them at first . The same thing happeneth to them at the first , when as they enter into this new Citty of grace , by reason of the nouelty of things , which by little and little are vncouered and layd open in it . Therfore it is not to be meruailed at , if the Nouices & Punies of piety , doe feele greater feruours in their soules , then those that be antient : for the nouelty of the light & knowledge of diuine things , Luke , 15. doth worke in them a greater alteration . Hence it is that Saint Bernard hath very well noted , that the elder sonne did not lye , when hee sayd : Behold , so many yeeres haue I serued thee , neyther euer haue I omitted thy commaundement , yet neuer didst thou giue mee a Kid , that I might banquet with my friends . But after that this thy sonne , who hath spent and consumed his substance with harlots , came , thou killest the fatted Calfe . A similitude . New loue worketh like new wine , and water in a Cauldron is so long quiet , vntill it beginneth to feele the heate of the fire : then forth-with it boyleth , swelleth , and is carried aloft . But afterward , although the heate be more intense and augmented , yet the water is more quiet , and not so swelling , leaping , and bubling vp , as it was , when it first began to waxe hot . The Lord most curteously and most amiably doth embrace them , who first enter into his house . The first day they eate with all pleasant allurements , and all things are delightsome and acceptable . Also the Lord doth himselfe towards these younglings and incipients , as Merchants are wont , who first bring out a show of their merchandize , that by that the buier may estimate the whole thing , and thereby be the more willing , and be sooner drawne on to buy . The loue with which parents embrace theyr young children , although it is not greater then that , by which they loue those that be elder , yet it is more tender and more faire and pleasant . These must walke alone , the other are carried in their armes , these are sent to labour and take paines , the other are nourished deliciously , and left to doe what they will : these vnlesse they get their lyuing , they often are hungry , the other being idle and doing nothing , are desired and entreated to eate , yea , meate is put into their mouthes .

Out of this friendship and sweete fellowship of the Lord , a spirituall ioy at the length ariseth in them , of which the Prophet speaketh , Psal , 65 , Thou waterest aboundantly their furrowes , thou multipliest their generations , and their growing and braunching shall prosper and reioyce through thy dewing and dropping vpon them . What generations be these ? What branching and growing , and what dewing & showring , vnlesse the dew of the diuine grace , by which the spirituall plants are watered , which newly haue beene transplanted into the Lords Orchard ? Of these therefore , sayth the Prophet , that they are reioyced and refreshed with the dew and showers of his water , which is sent from aboue : that he might signifie the great ioy , which they pertake in the nonage of this new visitation , and celestiall benefit . But least thou shouldest thinke , because hee calleth this friendship , or grace a dew or small showre , that therefore according to the signification of the name , it is little and small , which is giuen to young beginners : Saint Augustine sayth , they drinke of the riuer of Paradice , one drop of which is greater then the Ocean , which alone is able to quench the thirst of the whole world .

The argument of them doth not ouerthrow this , Why the wicked doe not feele the sweetnes of God . who say , that they doe not feele these ioyes and consolations . For if the palate , which is corrupted and distempered by ill humors , doth not tast the sweetnes of meate ( for that which is sweet seemeth bitter , and that which is bitter , sweet ) what meruaile is , it if he that hath his soule corrupted with the worst humors of vices and inordinate affections , & so accustomed to the flesh-pots of Egipt , that he loatheth Manna , & the bread of Angels ? Purge thy palate with the teares of repentance , and that being purged , thou shalt tast and see , how sweete the Lord is . If these things be so , tell me , my brother , I pray thee , what be the goods of this world , if they be compared with these , they shall not scarcely seeme durt and dung ? Blessednes two fold . The Doctours teach that there is two kinds of blessednes , one vnperfect , the other perfect : one present , the other to come : one of the way , the other of the Countrey , this the blessed enioy in glory , the other the righteous enioy in this world . What other thing is to be wished of thee , then that here thou mayst begin to be happy , and that thou mayst receaue in this life , the pledge , and earnest of the diuine espousals , which there are solemnized by words for the present , but heere they begin by words for the time to come ? O man , sayth a learned Diuine , seeing thou mayst liue in this Paradice & enioy a treasure so inestimable , goe and sell all that thou hast , and purchase for thy selfe this precious and fertile possession ; especially seeing that it is not deare : for it is Christ that selleth it , yea , rather which giueth it freely . Doe not defer this purchase to the time to come : Time is very precious . for one minute of this time , which now vainely slideth from thee is more precious then the treasures of the whole world . Although this purchase at the length be giuen vnto thee , yet be thou sure , that with great greefe thou shalt complaine , that thou hast wanted it so long : and sorrowing with Saint Augustine , In the 31. chapter of his Soliloquies . thou wilt say , I haue loued thee to late , and after the time that I should , ô thou beauty so auntient , and so new ; I haue loued thee in the euening . This blessed man alwayes lamented his slownes , although at the length hee was not frustrated of his crowne . Therefore attend thou diligently , least thou at one time or other complaynest with the like sorrowing , that now by thy negligence thou doost loose those blessings , which the righteous enioy in this life by grace , and the blessed in the other by glory .

Of the fift priuiledge of Vertue , which is the tranquilitie and peace of a good conscience , which the righteous enioy : and of the torment and inward byting , with which the wicked and vngodly are tortured . CHAP. XVII .

AFter the ioy and consolation of the holy Ghost , an other ioy doth succeede , which the righteous haue from the testimonie of a good conscience . For the more euident vnderstanding of this priuiledge , wee must know that the Diuine prouidence , ( which bountifully prouideth , that all the creatures haue those things that are necessary for their preseruation and perfection ) when it willeth that a reasonable creature should be perfect , hath prouided most plentifully and copiously , that not any of those things should be wanting , which belong vnto his perfection . And because the perfection of this creature , consisteth in the perfection of his vnderstanding and will , which are two of the chiefest and principallest faculties of our soule , one of which is perfected by Science , In what thing consisteth the perfection of man . the other by Vertue , God hath created vniuersall principles of all sciences in our vnderstanding , whence theyr conclusions proceede : and in the will hee hath ordained a seminary or seede plotte of all vertues : for hee hath put in it a certaine naturall inclination to all good , and a dread or horrour of that which is euill : so that the will naturally reioyceth in the one , and is heauy in the other , murmuring against that , as against a thing which it naturally abhorreth .

Which inclination is so naturall , and so effectuall , that although by chaunce it be weakened through a daily custome of ill liuing , yet it cannot vtterly perrish or altogether be extinguished . We haue a figure of this in the booke of Iob ; in each of the calamities and losses of this man of God , alwayes there was a seruant remaining , which brought him word of the misfortune and misery . After the same manner this seruant is neuer wanting , nor euer leaueth him who sinneth . The Doctors doe name this seruant , the Keeper or Watcher ouer the conscience , which in all shypwracks escapeth safe , and among all the dead , it onely dieth not , which ceaseth not to present before the eyes of the wicked , the good which they haue omitted , when they sinned , and the euill which they haue committed . In which thing , the care and loue of the Diuine prouidence , shineth with a wonderfull beautie , by which it loueth & embraceth vertue , after that it hath appointed for her a perpetuall stirrer vp , that she sleep not ; a perpetuall Preacher that neuer keepeth silence , and a maister , who alwaies directeth her to all good .

Epictetus . The Stoicke Philosopher Epictetus , very well vnderstood this , who said ; Our Parents deliuered vs , beeing children , to a Schoolemaister or Tutor , which might attende vs , that wee should not be hurt : but God hath committed men to bee kept of their owne conscience seated within them , which conscience and Keeper is not to be contemned , because it both would displease God , and we should become enemies to our owne conscience .

The conscience is the Maister and Teacher of good men , but a tormentor and ●orturer of the wicked , Euen as this conscience is , as it were a Teacher and Maister of good men : so on the contrary part , it is a tormenter and torturer of the wicked , which afflicteth and excruciateth them inwardly , & without intermission accuseth sinners for their sinnes committed , and mingleth Wormwood with all their pleasures , insomuch , that scarce they bite of the Garlicke of Egypt , but a teare doth fall from theyr eyes . This is one of those plagues , with which the Lord in Esay doth threaten that he will torment the wicked , saying ; And I will make Babilon a possession to the Hedgehog . Esay , 14 , For by the iust iudgement of God , the hart of the wicked , which heere is vnderstood by Babilon , is giuen into the power of the Hedghog , that thornie and pricking creature , that is , into the handes of the deuill , and also into the power of the thornes and pricks of the conscience , which sinnes doe bring with them : which as sharpe thornes and needles , doe thrust through and rent the hart of man . But if thou askest mee what be these thornes , I say , that one is the filthines and enormity of sinne , The first thorne . that of it owne nature is so abhominable , that a certaine Phylosopher sayd ; If I knew that God would pardon me , and that men were ignorant of it , yet I should blush to sinne , for the onely filthines of sinne . Plato .

Another thorne is , The second thorne . when the sin bringeth with it an offence or iniurie to another man ; for then as it were the blood of Abel is represented to his eyes , which cryeth for vengeance before the Lord ; there is an example of this in the bookes of the Machabees : 1. Mach , 6 , all the iniuries , and all the euils which Antiochus the King had doone at Ierusalem , came into his minde , hee beeing now at the point of death ; by the which remembrance he came into such tribulation and anguish , and into those floods of heauinesse and sorrow , that he said , And nowe doe I remember the euils that I haue doone at Ierusalem : for I tooke all the vessels of gold and of siluer that were in it , and sent to destroy the inhabitants of Iuda without cause . I know that these troubles are come vpon mee , for the same cause , and beholde , I must die with great sorrowe in a strange Land . The thyrd thorne . Infamie is another thorne , which followeth sin , whicha sinner knoweth of will he nill he ; and therefore he cannot but grieue : for naturally men wish well vnto themselues , & are afflicted with the contrary . Seneca in his 3. booke of benefits , chap. 17. Certaine other thorns . For there is not a more grieuous punishment , as a certaine Wiseman sayth , then publique hate . An other thorne is the necessarie feare of death , the incertainty of life , the feare of rendering an account , and the dread & horrour of euerlasting punishment . Euery one of these are seuerall thornes , which grieuously pierce and prick the hart of the vngodly : insomuch , that as often as the memory of death commeth , on one side so certaine , on the other so incertaine , he cannot but be sadde and heauy , as saith Ecclesiasticus . For he seeth that day , which shall auenge all his iniquitie , and bring an end to his vices and pleasures . Neither is there any man , who can altogether cast the remembrance of this from him , seeing that nothing is so naturall to a mortall man , as to die .

Hence it is , The feare of an euil conscience . that being in any dangerous estate , hee quaketh and trembleth through feare , being doubtfull whether he shall die , or not , for the vehemencie of his owne loue , and the perturbation of feare , maketh him to feare a shadow , and to dread , where there is no such cause . Therefore , if in the Land destructions and common infirmities doe arise , as the plague , Earthquakes , thunder and lightning , a sinner straight-waies feareth , and is troubled , and is altered through the feare of an euill conscience , perswading himselfe that these shall light vppon him . All these thornes together pricke , goare and thrust through the harts of wicked men , as very largely remembreth one of Iobs friends , Iob , 15 , The wicked man , sayth he , is continually as one that trauaileth of child , and the number of yeeres is hid from the Tyrant : A sounde of feare is in his eares , and in his prosperitie the destroyer shal come vpon him . Thys sounde , is the clamors and cryes of an ill conscience , which continually biteth and accuseth him : in the midst of peace hee feareth the deceits of his enemies , for although he lyueth peaceably , and content with that hee hath , yet the feare of an euill conscience is neuer absent . Hee beleeueth not that he may returne out of darknes into light : that is , he cannot beleeue that it is possible , that at any time he should be freed from the darknes of thys miserable estate in which he liueth , and obtaine that peace and tranquilitie of a good conscience , which as a most pleasant light reioyceth , and illuminateth all the corners of the soule . Hee seeth the sword on euery side of him , which way soeuer he turneth his eyes , he seeth a naked sword before hym , insomuch , that when he mooueth himselfe to gette his bread , when he sitteth at the table , where men are wont to be most merry , a thousand feares are present with him , for he knoweth that the day of darknes is prepared at hand : that is , of death , iudgement , and definitiue or finall sentence , insomuch that Affliction and anguish shall make him afraid : they shall preuaile against him as a King readie to the battell , foote-men and horse-men , shall hemme him about .

After this manner thys friend of Iob doth describe the cruell torment , which those miserable and wretched men do suffer in their harts . For feare , as the Phylosopher sayth , dooth waite vpon the wicked , by the Diuine dispensation . Not vnlike to thys , is that of Salomon , The wicked flieth , when no man pursueth , Prou , 18. In his second booke of Confessions . but the righteous is confident as a Lyon , and without feare . Saint Augustine comprehendeth all this in few words ; Thou hast commaunded ô Lord , and truly it is so , that euery inordinate soule should be a punishment vnto it selfe . That for the most part is seene in all things . All disordered thinges are euil . Similitudes . For what is found in the world inordinate or disordered , which naturally is not vnquiet , troubled , and restlesse ? Bones out of ioynt , & remoued from theyr naturall place , what griefes doe they bring ? That element that is without his Spheare , what violence doth it suffer ? the humors of mans body when they exceede their quantity , and naturall temperature , what infirmities doe they not bring ? Seeing that therefore it is so proper vnto a reasonable creature to liue orderly and according to reason , if hee whose life is out of order and square , his nature doth suffer and is tormented : Not without cause , sayth Iob , Who hath resisted God , and hath had peace ? Saint Gregory hath commented vpon these words thus , Hee who wonderfully hath created all things , Gregory in the 9. booke of his Morals . cap. 2. he hath ordayned that the things he hath created should agree within themselues . He inferreth out of this , that as often as the Creator is resisted , so often that agreement of peace is dissipated and broken : because , sayth he , they cannot be orderly , who loose the disposition of the high gouernment . For they that are subiect to God , cannot remaine in quiet , if they suffer confusion in themselues : because they finde no peace in themselues , they resist and contradict that which commeth from aboue from the Author of peace . So that high Angelicall spirit , who beeing subiect vnto God , might haue continued in his high estate , suffered the repulse & foyle of himselfe : because through the vnquietnes of his owne nature he wandred out of himselfe , and out of his order . So the first parent of mankinde , because he resisted the precept of his founder and Author , hee presently felt the contumely of his owne flesh : and because he would not by obedience be subiect to his Creator , he was prostrated and cast downe vnder himselfe , and forth-with lost the peace of his body . This saith Saint Gregory .

That therefore is a torment , in which the wicked liue by the iust iudgement of God : and it is not the least misery of those punishments , which they suffer in this world . Almost all the Fathers of the Church doe testifie as much , and among others Saint Ambrose ; Ambrose of duties . what greater punishment , sayth hee , then the wound of the inward conscience ? Is not this more to be flyed then death ? then losse ? then banishment ? then sicknes ? then sorrow ? Isidore sayth , A man may flie all things , but his owne hart : Isidor . in Syn. for he cannot depart or leaue himselfe ; for whether so euer he goeth , the guiltines of his conscience doth not leaue him . And in an other place ; No punishment is more greeuous , then the punishment of conscience . In the 2. booke of his Soliloquies . But wilt thou neuer be sad or heauy , liue well . A secure and safe minde doth lightly sustaine sadnes . A good life hath alwayes ioy : but a guilty conscience is alwayes in torment . A guilty minde is neuer secure ; for an euill mind is tortured with the stings and pricks of the conscience . This is so true , that also the very Ethnick Philosophers not acknowledging , or beleeuing the punishments , by which our faith punisheth wicked men , through all theyr works haue confessed the same thing . Seneca Epist 43. Heare Seneca ; what profiteth to hide thy selfe , and flie the eyes and eares of men ? A good conscience calleth company together , but an ill conscience is fearefull , and trembleth in solitarines . If the things that thou doost be honest , let all men know : if vnhonest , what skilleth it if no man know ? O thou wretch and miserable , if thou contemnest this witnes ; for thy conscience , ( as it is in the Prouerb , ) is a thousand witnesses . The same Author sayth also in another place , The greatest punishment that sinne can be punished with , In his book of manners . is , to haue committed it . In another place repeating the same thing , Feare ( sayth hee ) no man more , that knoweth of thy sinnes , then thy selfe . For thou mayst flie another , but thy selfe thou canst neuer . For wickednes is the punishment of it selfe . Cicero also in a certain● Oration , Cicero in his Oration for Milo . reasoning of this matter , sayth ; Great is the force of the conscience on both sides : that they feare nothing which haue offended nothing ; and they that haue offended , think alwayes that punishment is before their eyes .

This then is one of the torments with which the wicked and vngodly are vncessantly afflicted and tortured : which beginneth in this life , and shall be continued in the other : for this is that immortall and neuer dying worme , as sayth Esay , which wringeth and gnaweth without end the consciences of the wicked : this is for one depth to call another depth , as sayth Isidore ; when as sinners passe from the iudgement of their owne conscience , to the iudgment of eternall damnation .

Of the ioy of a good conscience , with which the righteous are greatly delighted .

FRom this scourge , from this tribulation , and from this little hell ( if I may so call it ) righteous and good men are freed and deliuered . For they haue not these pricks and stings of the conscience ; but they reioyce and delight in the flowers and most sweet fruites of Vertue , which the holy Ghost hath planted in their soules , as in an earthly Paradice , and in an Orchard well trimmed and tilled , in which he also is delighted . So Saint Augustine speaketh , A peaceable and a quiet conscience is a Paradice . writing vpon Genesis : yea , in man himselfe the ioy of a good conscience is Paradice : Where-vpon the Church also in the Saints lyuing temperately , godly , and iustly , is rightly called a Paradice , abounding with the affluence of graces , and chast delights . In his booke also of Catechizing the ignorant , hee sayth thus , Thou who seekest for true rest ( which after this life is promised to Christians ) heere thou mayst also tast of it sweetly , amongst the most bitter troubles of this lyfe , if thou shalt loue his commaundements , who hath promised it . For soone thou shalt perceaue and feele that the fruites of righteousnes are more sweet , then those of iniquity : & more truly and more pleasantly thou shalt reioyce of a good conscience amongst troubles , then of an ill conscience amongst pleasures . Hetherto Augustine . Out of whose words thou mayst easily gather , A similitude . that the ioy of a good conscience is so much and so great , that as honey is not onely sweete of itselfe , but also it maketh that sweet , which before was not sweet : so a good conscience is so merry and so pleasant , that it maketh all the troubles and tribulations of this world seeme pleasant and delightfull . Furthermore as we haue sayd , that the filthines and enormity of sinne doth torment the wicked , so on the other side , the beauty and dignity of Vertue , doth make merry and comfort the good : Psal , 19 , as in manifest words the Prophet testifieth , The iudgments of the Lord ( which are his diuine commaundements ) are truth , they are righteous altogether . And more to be desired then gold , yea , then much fine gold : sweeter also then honey , and the honey combe . But how the kingly Prophet was delighted in keeping the commaundements of the Lord , he testifieth of himselfe in another Psalme , saying ; I haue had as great delight in the way of thy testimonies , Psal 119. as in all riches . The which sentence of the father his sonne Salomon confirmeth ; It is ioy ( sayth he ) to the iust to doe iudgement , Prou 21 , but destruction shall be to the woorkers of iniquity . Which iudgement is no other thing then Vertue her selfe , and that a man should doe as he ought . Which ioy although it riseth also from other causes , yet especially it ariseth from the dignity and beauty of Vertue , which ( as Plato sayth ) is beauty inestimable .

To be briefe , the fruite and sweetnes of a good conscience is so great , Ambrose in his 2 , booke of Duties . that Saint Ambrose in his bookes of Duties , is not afrayd to say , that in it consisteth the happines of the righteous in this life . His words be , So great is the renowne and splendour of honesty , that the tranquility of conscience , and the security of innocency make the life blessed and happy . Moreouer , euen as the Philosophers without the light of fayth , knew the torments of an euill conscience ; so they knew the ioyes of a good conscience . In the 3 , book of his Tusculane Questions . In the 2 , book of his Tusculane Questions . Socrates . Bias. Seneca . Amongst others , Cicero in the bookes of his Tusculane Questions , speaketh thus ; The age and time of man passed honestly and vertuously , doth bring so great comfort , that no griefe of minde doth touch them that haue so liued , or if it doe , it is but lightly . The same man also sayth in an other place ; Vertue hath no larger or fayrer a Theater then the conscience . Socrates being asked who could liue without perturbation ? He aunswered , He that is guilty to himselfe of no euill . Bias , when he was asked , what wanted feare in this life ? He said ; A good conscience . Seneca also sayth in a certaine Epistle ; A wise man is neuer without ioy : and that proceedeth from a good conscience . Out of which it is manifest , how excellently these agree with that sentence of Salomon , Prou. 15. All the dayes of the afflicted are euill : but a good conscience is a continuall feast . A greater thing could not be spoken in so few words . By which the wise-man signifieth , that as they that sit at a banquet , are made merry by the variety of meates and dainty cates , and by the presence of their friends , with whom they liue : so the righteous are made merry by the testimony of a good conscience , and by the sweet sauour of the diuine presence ; from which they haue receaued and feele in theyr soules so euident a pledge of saluation . But the difference is this , that the mirth of the banquets of this world are bestiall and earthly : but this is celestiall and for euer : that beginneth with hunger , and endeth with loathing ; this beginneth with good life , and perseuereth and endeth with glory . But if the Philosophers haue had this ioy in so great price and esteeme , without hope of any other thing in the lyfe to come : howe much more ought Christians to exult and reioyce , who knowe how great good things the Lord hath prepared for them , both in this life , and also in the other ?

Furthermore , The testimonie of a good conscience , hath feare mingled with it . although this testimonie ought not to bee without a holy and religious feare , yet this feare doth not trouble or diminish that ioy , but after an admirable manner dooth strengthen , confirme , and comfort it , in whom it is . By which it is insinuated vnto vs , that then our hope is more lawfull and sound , when it hath this holy feare ioyned vnto it , without which , hope shall be no hope , but false presumption .

Behold , my brother , heere is a newe priuiledge , which the the righteous enioy ; 2 , Cor. 1. of which the Apostle speaketh ; Our reioycing is this , the testimonie of our conscience : that in simplicitie and and godly purenesse , and not in fleshly wisedome , but by the grace of God we haue had our conuersation in the world . These be the things that can be spoken of this priuiledge . But neither these , nor many moe suffise , to declare the excellencie of it to that man , who hath not had experience of it himselfe . A similitude . For the tast of any delicious meat , cannot be expressed or described with words to him sufficiently , who heeretofore hath not tasted of it : Seeing that without doubt thys ioy is so great , that oftentimes , when a godly man is much afflicted & tormented , and casting his eyes about , no where seeth any comfort : yet turning his eyes into himselfe , and beholding the peace of conscience , and the good testimony of it , he is fully strengthened , and filled full of wonderfull comfort . For he vnderstandeth very well , that all other things , ( let them succeede as they will ) doe bring small profit : but a good conscience is profitable for all things . And although no man can be sure and certaine of it , yet as the morning sunne when it is scarcely risen , A similitude , and is not yet seene , enlightneth the world with the neerenesse of his brightnes : so a good conscience , although it be not fully & plainly known , yet it reioyceth and gladdeth the soule by her good testimonie . Chrisostom in his 25. homilie of the right way . This is so true , that Saint Chrisostome sayth ; all aboundance of griefe & trouble falling into a good conscience , dooth no otherwise perrish , and is extinguished , then if a sparke of fire should fall into the bottomlesse Ocean .

Of the sixt priuiledge of Vertue , which is the confidence and hope of the Diuine mercy , which the righteous reioyce in : and of the miserable and vaine trust and repose , in which the wicked liue . CHAP. XVIII .

HOpe and Confidence doth accompany & follow the peace and ioy of a good conscience , in which the righteous liue , of which the Apostle speaketh , Rom , 12. Reioycing in hope , patient in trouble : counsayling vs to reioyce in hope , and to haue patience in trouble : for Hope telleth vs , that we haue a strong helper , and a bountifull rewarder . This is one of the chiefest iewels & treasuries of a Christian life : thys is the possession and patrimony of the sonnes of God ; thys is the safe and secure hauen , & true remedy of all the miseries of this lyfe . But we must heere note ( least perhaps wee be deceiued ) that as there be two kindes of fayth , one dead , which bringeth foorth no fruite , and thys is the fayth of euill and wicked Christians : the other is a liuely fayth , full of charitie , and fruitfull vnto euerie good worke , which the righteous haue , which leadeth vnto life : Hope two fold . so also there are two kindes of Hope or Confidence , one dead , which gyueth not life vnto the soule , neither strengtheneth it with her workes , neither comforteth it in tribulations . Such is the hope which the wicked glory in . The other is a liuelie hope ( as the Apostle Peter calleth it ) which as it is a thing that hath life , 1 , Peter , 1 , so also it bringeth foorth the effects and fruites of lyfe : which are to rayse vp the minde , to comfort , to reioyce it , and to support it in that way , which leadeth to heauen , and to recreate , refresh , and encourage it in the troubles of this world : as that holy woman Susanna was strengthened and refreshed , of whom it is written , that beeing already condemned , when she was led to the place of execution , where she should haue beene stoned to death , she was not discouraged , but shee hoped in God , and her hart had sure affiance in the Lord . Such was the hope of Dauid , Psalm , 119 , when he sayd ; O thinke vpon thy seruant as concerning thy Word , wherein thou hast caused me to put my trust : the same is my comfort in my trouble . Many & meruailous be the effects of this liuely hope , in that soule wherein it dwelleth , and so many the moe , by howe much it more participateth of the loue of God , which giueth life vnto hope .

Of these effects the first is , that it strengtheneth a man in the way of Vertue , Effects of true hope . 1. through the hope of a rewarde : for the more sure and certaine he hath the pledge and pawne of this reward , by so much more cheerefully he runneth thorowe whatsoeuer tribulations of this world , as all the holy Doctors of the Church confesse with one mouth . Hope , sayth Saint Gregory , dooth rayse vp the soule vnto eternitie , Gregory in the 6. booke of his Morrals . and therefore it feeleth no euils , which it outwardly beareth . Origen sayth , the hope of future blessings , dooth bring rest to those that labour : as to those that contend in battell , the hope of victory and reward dooth mittigate the griefe of theyr woundes . In his 9. homily vpon Exodus . Vpon the 12. Psalme . Saint Ambrose dooth subscribe vnto this : Hope of profit , saith he , dooth steale away our labours , and doth hide the feare of danger . Of the same minde is Saint Ierome ; All labour , and euery worke , sayth he , is wont to become easie , and to be made light , Ierom in an Epistle . when the reward of it is thought vpon : and the hope of reward , is the solace and comfort of the labour .

Saint Chrisostome is more copious in this poynt , In his 17. homily vpon Genesis . Alwaies , sayth he , the hope of future blessings , doe make lighter the present discommodities . Any body may see this in Merchants , who passe and sayle ouer the large and bondlesse Seas , and suffer shypwracks , Similies . Pyrats , and many other dangers , by which theyr hope is often frustrated , neither yet do they so leaue of , but they assay and try the same things againe and againe . Wee also may say the same of Husbandmen : for when as they haue deeplie furrowed the ground , and diligently haúe tilled it , and sowne it , oftentimes they are frustrated of theyr hope , eyther through drought , or too much moysture , or through blasting , and some other calamitie . Neuerthelesse , they doe not so leaue of , but againe , when the season approcheth , they exercise theyr husbandry . And in another place ; Vpon Saint Mathew . If any man setteth by a laborious life , let him despise and hate slothfulnes : for if to Marriners the threatning billowes and fearefull waues of the Sea doe seeme tollerable : if stormes & winters are tollerable to Husbandmen , if wounds and slaughters to Souldiers , if grieuous blowes and stripes seeme light and tollerable to champions , for the hope of temporall and perrishing commodities : much more when heauen is prepared for a reward , wee ought not to esteeme or account of these present troubles & afflictions . Exceedingly doth a promise & a blessed end mittigate the labours . Doe not thou therfore , ô Christian , think or coniecture , that the way of Vertue is rough and sharpe , but looke to the end of it . Be not deceiued in beholding the pleasant way of vices , but looke to that downfall and destruction , that it leadeth thee to .

That holy man sayd very truly and well . Which of vs wisheth or desireth to walke in a way strowed with Roses , & planted with diuers flowers , if the assured end of it be death ? And who will refuse a rough and difficult way , that leadeth vnto life ?

Thys hope doth not onely adde courage vnto vs , to obtaine our desired end ; but it encourageth vs in all the meanes , which are destinated to that end , and generally in all our necessities , & in the miseries of thys life . For by this a man is helped in all his trouble ; defended in dangers , hee receiueth solace in sorrowes , ayde in infirmities , sufficiencie in all neede : for by thys wee obtaine the fauour and mercy of the Lord , which helpeth and aydeth vs in all affaires . Of all these wee haue most certaine , and most euident pledges and gages of holy Scriptures : but especially in Dauids Psalmes . For there is scarcely found any psalme , which doth not commend vnto vs this vertue , and which declareth not vnto vs , the most noble fruites of it . For without all doubt hope is a most rich treasury , & a very great consolation , which the righteous haue in this world . Therefore let no man thinke much , if we be more long and prolixe in repeating the authorities of thys place .

In the second booke of the Chronicles , a certaine Prophet sayth to King Asa ; 2 , Chro. 16. The eyes of the Lorde behold all the earth , to strengthen them , that with a perfect hart beleeue and hope in him . Ieremie speaketh thus of thys hope ; Lamen. 3 , O how good is the Lord , vnto them that put theyr trust in him , and to the soule that seeketh after him . Esay , 30 , And Esay sayth , If ye returne and be quiet , ye shal be safe , your strength shall be in quietnesse and hope . By quietnesse in thys place is vnderstood , the tranquilitie & inward rest of the soule , in the midst of tribulations : which is the effect of hope , which hurleth and casteth foorth all carefulnesse , and inordinate anxietie , by that fauour which it expecteth of the Diuine mercie . Not vnlike to thys , is that of Ecclesiasticus , Yee that feare the Lord , Ecclus. 2 , beleeue in him , and yee shall not be frustrated of your reward . Ye that feare God , hope in him , and mercy shall come vnto you for pleasure . Consider the old generations of men , and marke them well , was there euer any one confounded that put his trust in the Lorde ? And Salomon in his Prouerbs sayth ; Prou , 3 , Put thy trust in God with all thy hart , and leane not vnto thine owne wit . In all thy wayes acknowledge him , and hee shall order thy goings . Surely it is a great furtherance vnto hope , to haue knowne the mercie of God , not only by reading , but much more by experience . For a man hopeth through an assured affiance , that hee will profit him , who often hath profited others . Psalm , 9 , Hence is that of the Psalme , They that know thy name will put theyr trust in thee : for thou Lord , hast neuer failed them that seeke thee . Psalm , 31 , He saith also in another psalme , My trust hath beene in the Lord : I will be gladde and reioyce in thy mercie . The effect of thys hope , the same man declareth , when he sayth ; Psalm , 32 , Who so putteth his trust in the Lord , mercy embraceth & compasseth him on euery side . Hee sayth very well , embraceth and compasseth , that he might signifie , that it shall keepe and garde him on euery side , no otherwise then a King is encompassed with his Garde , that he may be the more safe . In another psalme he teacheth the same thing more at large : Psalm , 40 I waited patiently , saith he , for the Lord , and he enclined vnto mee , and heard my calling . He brought mee also out of the horrible pitte , out of the mire and Clay : and sette my feete vpon the Rocke , and ordered my goings . And hee hath put a newe song in my mouth : euen a thanks-giuing vnto our GOD. Many shall see it and feare : and shall put theyr trust in the the Lord . Blessed is the man that hath set his hope in the Lorde , and turned not vnto the proude , and to such as goe about with lies .

All these be the words of the Prophet , in which hee also sheweth another effect of this Vertue ; that is , the mouth and eyes of man are opened , that hee may know by experience the goodnes and fatherly prouidence of God . It is also a singuler fruite of hope , that wee are not onely deliuered from dangers ; but also that there is a new prayse and a new thanksgiuing put into our mouthes , which the Prophet insinuateth , when hee sayth ; And he hath put a new song in my mouth , &c. He calleth it a new song , which is sung for a new deliuerance , with an vnusuall and new affection of mirth . We shal not easily end this matter , if wee should alledge all the verses , and sometimes whole Psalmes , written of this matter . For the ninety and one Psalm , and the hundreth and fiue and twenty are wholy imployed in commending this vertue vnto vs , and to describe the excellent fruites of it , which they enioy and ioy in , who haue theyr trust and confidence in the Lord , and dwell vnder his protection . Saint Bernard writing vpon the ninth verse of the former Psalme : Bernard in his 9 , Sermon vpon the Psalme , Who dwelleth . Because thou ô Lord art my hope : he sayth ; Whatsoeuer therefore is to be done , whatsoeuer is to be eschewed , whatsoeuer is to be borne , whatsoeuer is to be wished , ô Lord , thou art my hope . This is the onely cause of all my promises , this is the whole reason of mine expectation . Let one pretend merit , let him boast that he hath borne the heate of the day , let him say that he hath fasted twice a weeke , lastly let him brag that hee is not like other men : but it is good for mee to cleaue vnto the Lord ; and to put my trust in my Lord God . If rewards be promised me , I will hope that I shall obtaine them by thee ; if wars rise against me , if the world rageth , if the wicked fret and sume , if the flesh lust against the spirit , yet I will trust in thee . For to what end are we wise , if we doe not sticke and cleaue with all feruour and deuotion of soule and spirit to this solide , sound , perfect , and blessed hope , and cast away all other miserable , vaine , vnprofitable , and seducing hopes ? A little after the same mellifluous Doctour by way of Dialogue , doth thus reason : Fayth sayth ; In his 20. Sermon vpon the same Psalm . Great and inestimable blessings are prepared of God , for those that serue him : Hope sayth ; those are kept for me : Charity sayth ; I runne vnto them .

Behold my brother , thou doost see how great be the fruites of this vertue , A Catalogue of the effects of hope . and profitable for what . Hope is as a safe Hauen , to which the righteous direct theyr course , so often as any storme of the world rageth : it is as a most strong shield , vpon which all the darts of our enemies are receaued without any wound : it is as a Store-house for foode , whether in the time of famine , all the poore may come , & haue bread . It is that tabernacle , couer , and shadow , which the Lord doth promise in Esay , that hee will be to his elect a shadow to defend them from the heate of the day , and a defence from the stormy tempest and from raine . That is , a safegard from all the aduersity and prosperity of the world , To conclude , it is the medicine , and common remedy of all our euils , and encumbrances . For it is certaine , that whatsoeuer we hope for of God iustly , faithfully , and wisely , we shall obtaine it , if it be conducent and appertayning to our saluation . Cyprian in an Epistle to Don. Therfore Cyprian calleth the mercy of God , a fountaine or well of all blessings , that cannot be drawne dry , and our hope and trust a bucket or vessell , in which those blessings are receaued : and he sayth that according to the quantity of the vessell , so is the proportion of the remedy . For in respect of the fountaine , the water of mercy neuer fayleth . The Lord sayd to the children of Israel , All the places that the soles of your feete shall tread vpon , Iosua , 1. haue I giuen you : So also all the mercy , vpon which man shall set his foote , shall be his . Like to this is that ; He that taketh his motion , or is moued of the Lord , hee will hope all things , neyther shall he be frustrated of his hope . Whereby it is manifest , that this hope is an imitation of the vertue and diuine power , Bernard in his 85. Sermon vpon the Cant. Hope maketh men omnipotent . redounding to the glory of the same God . Bernard was not ignorant of this , when hee sayd ; Nothing doth make the omnipotency of the word more cleare , then that it doth make all them omnipotent , who hope in him . Wilt thou know that this is true ; did not he pertake of the omnipotency of God , who being vpon the earth , commaunded the Sun , that it should stand still in the midst of heauen , and that it should not hasten to runne his course , for the space of a day ? And an other , who gaue a wish to King Ezechias , 4 , Kings , 20. whether he would that the shadow of the Sunne should goe forwards ten degrees , or returne backe so many ? This is that , that after a singuler manner illustrateth the glory of the Lord , when we see his seruants so powerfull . For if that proude King of the Assirians glorified in that , Esay , 10. that Kings , as himselfe , serued him : how much more shall the Lord our God glory , that after a certaine manner all they are Gods , that serue him ; after they haue participated of his power ?

Of the vaine hope of the wicked .

THis then is the treasury of Hope , which the righteous possesse in this life , and to which there is no accesse for the wicked . For although they also haue hope , yet they haue not a liuelie , but a dead hope . For sinne taketh away the life , and therefore theyr hope worketh not in them those effects , which before we haue remembred . For as there is nothing to be found , which more reuiueth hope , then a good conscience : so the chiefest cause which maketh it to faile , and killeth this hope , is an euill conscience . For that alwayes flyeth and feareth the light , and maketh a man faint-harted and of feeble courage : for he is not ignorant that the gate of the diuine fauour & grace is shut against him . Hence it is , that as a shadow doth alwayes follow the body , so feare and desperation in all places and at all times , doe wayte vpon an ill conscience . It appeareth then that such is the trust and hope of the wicked , as their felicity and happines is : for as their felicity is in the goods of this world , so in them is their hope and trust ; seeing that they glory in them , and in the time of tribulation runne vnto them , as to a Sanctuary or a place of refuge . Of this hope it is written in the booke of Wisedom ; The hope of the vngodly is like a dry thistle flowre , Wisdom . 5. that is blowne away with the wind : like a thinne scum that is scattered abroade with the storme : and like as the smoake which is dispersed heere and there with the wind . By which we may see , how vaine the hope of the vngodly is . Neyther onely is this hope vaine , but it is very hurtfull , deceitfull , and dangerous : as the Lord God admonisheth by the mouth of the Prophet ; Esay , 30. Alas for those disobedient children ( that is , who haue forsaken their father ) sayth the Lord , that they will take counsaile , and not of me , that they will take a secret aduice , and not out of my spirit , and therefore adde they sinne vnto sinne . Euen they that walke to goe downe into Egipt , and haue asked no question at my mouth , but seeke strength in the might of Pharao , and trust in the shadow of Egipt . Therefore shall the strength of Pharao be your confusion , and the trust in the shadow of Egipt your shame . They were ashamed of the people that could doe them no good , and that might not helpe them , nor shew them any profit , but were their confusion and rebuke . All these be the words of Esay . Neyther content with these he proceedeth in the next Chapter : Chapter , 31 Woe vnto them that goe downe into Egipt for helpe , and trust in Horses , and put their confidence in Charrets , because they be many : and in Horse-men , because they be lusty and strong : but they regard not the holy one of Israell , and they aske no question at the Lord . And he neuerthelesse is wise , and will plague the wicked , and goeth not from his word , he will arise against the houshold of the froward , and against the help of euill doers . Now the Egiptians are men , and not God , and theyr Horses flesh , and not spirit : and as soone as the Lord stretcheth out his hand , then shall the helper fall , and he that should haue beene helped , and they shall altogether be destroyed .

Thou seeft heere , my brother , clearer then the noone light , the difference betweene the hope of the righteous , and of the wicked . The hope of the righteous is spirit , but of the wicked flesh For the hope of the wicked is flesh , but the hope of the righteous is spirit . The one is no other thing , then that man is , the other is that which God is : so that there is as great difference betweene the hope of the good , and of the wicked , as is betweene God and man . Therfore worthily doth the Prophet goe about to feare vs from the one , and inuite vs to the other , saying : Psal. 146. O put not your trust in Princes , nor in any child of man : for there is no help in them . For when the breath of man goeth forth , he shall turne againe to his earth , and then all his thoughts perrish . Blessed is he that hath the God of Iacob for his helpe : and whose hope is in the Lord his God , which made heauen and earth , the Sea , and all that therein is . Behold heere also a difference betweene both hopes . The same difference the same Prophet declareth also in another Psalme , Psal. 20. saying ; Some put their trust in Charrets , and some in Horses : but we will remember the name of the Lord our God . They are brought downe and fallen : but we are risen & stand vpright . Thou seest heere how well the fruites agree to the roote , foundation , or tree of hope : for the fruite of the one is a downfall ; A similitude . Math. 7 , but of the other exaltation and victory . Wherefore very fitly they that trust in the vanities of this world , may be compared to that man in the Gospell , Who built his house vpon the sand : and the rayue descended , and the floods came , and the winds blew , and beare vpon that house , and it fell , and great was the fall of it . But they that trust in the Lord , may be likened vnto him , that built his house vpon a rocke , which stood safe , strong , and firme against all the tempests and stormes of thys life .

The same thing no lesse elegantly the Prophet Ieremy doth teach by an excellent comparison : Ierem , 17 , Cursed be the man , saith hee , that putteth his trust in man , and that taketh flesh for his arme , and he whose hart departeth from the Lord . Hee shall be like the Heath that groweth in the wildernesse : as for the good thing that is for to come , hee shall not see it , but dwell in a dry place of the wildernesse , in a salt and vnoccupied Land . But of the righteous , he speaketh on a contrary manner : O blessed is the man , sayth he , that putteth his trust in the Lord , To him that trusteth in the Creator all thinges happen succesfully and prosperously : but to him the trusteth in the creatures , al things fall out vnluckilie . and whose hope is in the Lord himselfe . For he shall be as a tree that is planted by the waters side , which spreadeth out the roote vnto moistnesse , whom the heate cannot harme when it commeth , but his lease shall be greene : and though there growe but little fruite because of drouth , yet is hee not carefull , neither euer leaueth of to bring forth fruite . Hetherto be the words of Ieremie .

Tell me now I pray thee , what other thing can bee desired ( if so be that men haue but a little spark of reason ) to know the difference , which is betweene the hope of the righteous , & the hope of the wicked ; betweene the prosperity of the one , and of the other ? What greater commodity can arise from a tree , then to be planted after that maner that the Prophet speaketh ? Beleeue me , such is the condition and estate of the righteous , to whom all things fall out prosperously , and with whom all things goe well : because they are planted by the current of the Riuer of Gods grace . But on the contrary part , there can be no worser estate of a tree , then to be wilde , then to be planted in a dry ground , in the wildernes , & in a land of salt : it dooth not yeeld fruite in due season : to be briefe , it is farre remooued from the sight and tillage of men . By thys comparison , the wicked may easily vnderstand , that they in thys life cannot haue a more miserable estate , because they haue eyes remoued , yea quite turned from God , who is the fountaine of liuing water , and haue theyr eyes sette and fixed , and theyr hope reposed vpon frayle & deceitfull creatures , which are vnderstood by a dry land , desert , & vnoccupied .

By this also it is manifest , in how excellent a place the world it selfe is planted , Where the world is planted . which certainly is planted in a dry & barraine ground , seeing it hath the footing of his hope placed on a foundation so weake : which is no hope , but errour , vanitie , and confusion , as before we haue showen . Tell me , I pray thee , what misery can be greater then this ? what pouertie more naked than to liue without hope ? Therefore , seeing that man is through sinne left so poore and naked , How vnhappy the estate of them is , who haue not theyr trust in god . as before we haue declared , and that the hope of the Diuine mercy is so necessary for him , what shall bee left vnto him , who hath lost it , which might haue strengthened and confirmed him ? Wee see that all liuing creatures in theyr kinde are brought foorth perfect , that nothing is wanting vnto them for the preseruation of theyr life . But man , through sinne is so desolate , and so bereft of all things , that hee hath nothing of those things , which are needfull and necessary for him , but he must liue of almes , and be relieued from the diuine mercy . Then if thys meanes be taken away , what shall be the life of man ? Surely lame , maimed , & full of a thousand defects . What other thing is it to liue without hope , then to liue without God ? What other thing is left vnto man of all his auncient patrimony to preserue his life , Onely hope is left vnto man . besides this onely support and helpe ? What Nation was euer so barbarous , so voyde of all religion , that had not some knowledge of God , or of some Dietie , whom it did not worshyp with some certaine honour & adoration ? of whom also it did not looke for some benefit of the Diuine prouidence ?

In that short time that Moses was absent from the chyldren of Israell , Man cannot liue without a God . the people thought that they had beene without a God , and as rude and ignorant began to exclaime , and to speak to Aaron , Exod , 32. Arise , make vs Gods to goe before vs : as if they durst not goe any further without some God . Wherby it is manifest , that mans nature , although it alwayes knoweth not the true God , yet it is necessary that it know some God . And although man is ignorant of the cause of his owne frailtie , yet he acknowledgeth his owne frailtie , and for this naturally seeketh helpe of some God . A similie . Euen as Iuie naturally seeketh for some post or tree , which it may leane vnto ; or some wall , by which it may bee supported , and creepe aloft , it beeing not able to sustaine and held vp it selfe : A similie . And as a woman naturally seeketh for the supportation and shadow of man ; for she as an imperfect creature , knoweth that the ayde and helpe of man is necessary for her : so mans nature beeing needfull , and wanting many things , doth seeke for the shadow and refuge of God .

These things therefore beeing thus , wee may easily coniecture , what is the life of those men , who liue in this wretched & miserable widowish estate , forsaking God , and beeing forsaken of God . I would gladly knowe this one thing : They that lyue after thys manner , how doe they comfort themselues in theyr miseries ? howe doe they defende themselues in dangers ? who doth cure theyr infirmities ? with whom doe they confer of their businesse ? of whom doe they aske counsaile in doubtfull matters ? of whom doe they seeke for help in theyr necessities ? How necessarie Hope is for man . with whom doe they traffique ? with whom are they conuersant ? whom doe they sticke to ? to be briefe , by whose help doe they escape the snares of this life , who haue not any refuge ? If the body cannot liue without the soule , nor the soule without God , surely God is no lesse necessary for the one life , then the soule is for the other . And if ( as we haue said before ) liuely hope be the anchor of our life , how dare any man vndergoe the dangers of this tempestuous sea , his shyp beeing destitute of this anchor of hope ? If hope be the shielde , by which wee defend our selues ; how can men defend themselues in the midst of theyr enemies beeing without this shield ? If hope be the staffe , by which mans nature is supported in all her weakenes and frailtie ; what shall weake and feeble man doe , without the staffe of this hope ?

Hetherto , as I thinke , we haue sufficiently showed , what is the difference betweene the hope of the righteous and of the wicked : and what is the nature and condition of them both . That is , one of them hath God for his defence and bulwarke ; but the other , the broken staffe of reede of Egipt , which he that leaneth vpon , Esay , 36 , it goeth into his hand , and shooteth it through . For it is meet , that that error which he committeth , in hoping in things so vncertaine and doubtfull , & relying altogether on them , that he should be corrected no otherwise , The punishment of fruitlesse & vaine hope . Ierem , 48 , then by hauing mischance and being deceiued by them , as the Prophet Ieremy plainlie testifieth : who when he would denounce the destruction and ouerthrow of the kingdome of Moab , he sayth thus : For because thou hast trusted in thine owne workes and treasure , thou shall bee taken : and Chamos ( the God in whom thou trustest ) with his priests and Princes , shall goe away into captiuitie . Consider therefore what kinde of ayde that is , the trust of which , is the ruine and ouerthrow of him that so trusteth .

Therefore let these things suffise which haue beene spoken of the priuiledge and prerogatiue of hope : which although it seeme almost to be the same with the speciall prouidence of God , The difference of the prouidence of God , and of hope or trust . of which wee haue spoken before , yet it is not the same : for they differ betweene themselues , as the effect and cause of a thing . For although there be many foundations of thys hope , as the goodnes of God , truth of the same God , and the merrits of Christ : yet the principall ground is the fatherly prouidence of God , from which ariseth thys hope & confidence . For to know that God hath so great a care ouer him , and that he is defended and gouerned of him with so respectiue a regard , dooth excite and stirre vp in man , a great hope , and an assured confidence .

Of the seauenth priuiledge of Vertue , that is , of the true libertie , which the righteous haue and reioyce in : and of the misery and vnknowne seruitude and bondage , in which sinners liue . CHAP. XIX .

OF all the priuiledges and prerogatiues hetherto spoken of , Whence this libertie springeth . but especially of the second & fourth , that is , of the grace of the holy Ghost , and of the Diuine consolation , another preheminence doth arise no lesse admirable , which the righteous enioy : and that is the true liberty of the soule , which the Sonne of God brought into this world , of which priuiledge he hath obtained the name of the Redeemer of mankind . Because he hath redeemed man , and hath freed him from that wretched & miserable seruitude , in which he liued ; and brought him into true libertie . This is one of the especiallest blessings , which Christ brought into this world ; one of the most excellent benefits of the Gospell ; one of the most noble effects of the holy Ghost : For where there is the Spirit of the Lord , 2 , Cor , 3 , there is libertie , sayth the Apostle . To be briefe , this is one of the richest rewards , which in thys world are promised to the worshippers of the true God . Thys libertie the Lord promised to certaine , that were willing to serue him : Iohn , ● . If ( saith he ) yee continue in my word , yee are verilie my Disciples , and shall knowe the truth , and the truth shall make you free : that is , it shall giue vnto you true libertie . They answered him , Wee be Abrahams seede , and were neuer bounde to any man : why sayest thou then , ye shall be made free ? Iesus answered them , Verily , verily , I say vnto you , that whosoeuer committeth sinne , is the seruant of sinne . And the seruant abideth not in the house for euer : but the sonne abideth for euer . If the sonne therefore shall make you free , One kinde of liberty true , an other false . yee shall be free in deede . In which words the Lord plainely intimateth vnto vs that there are two kinds of liberty ; one false and in a show , the other true and reall . False liberty is proper vnto them , who haue their bodies free , but their soules captiuated , and subiect to the tiranny of their own passions and sinnes : as was the soule of great Alexander ; who when hee was the Lord of the whole world , he was the seruant of his owne vices . But true liberty is proper vnto them , who haue their soules free from all these tirannies , although their bodies be somtimes free , and sometimes bond and captiuated : as was the soule of the Apostle , who although he was captiue , and holden in bonds , yet in spirit he mounted vp to heauen , and by the doctrine of his letters he freed the whole world .

Why the liberty of the soule is the true liberty . The reason why this liberty is called properly liberty , and not that other , is this : because as among the two essentiall parts of man , the soule is much more noble then the body , yea , it is as it were the whole man , the body is no other thing , then a matter or subiect , in which the soule is included : so he truly is to be called free , who hath his more principall part free : but hee is falsely called free , who hath his soule captiue & bond , although he carrieth about his body freely whether so euer he pleaseth .

Of the seruitude in which wicked men liue .

IF any man shall aske me , whence is this bondage , of which we speake ? I say that it is a seruitude and captiuity vnder the most terrible , Sinne a cruell Tyrant . most direfull , and most cruell Tyrant of any , that may be named ; that is , vnder Sinne . For amongst all the most abhominable and dreadfull things that be in the world , the torment of hell is most dreadfull and abhominable : yet much more dreadfull and abhominable is Sinne , which is the cause of this torment , and also of this seruitude : by which sinners are made seruants and bondslaues , as you haue vnderstoode by the words of our Lord before aleadged ; Whosoeuer committeth sinne , is the seruant of sinne .

What seruitude then can be more miserable then this ? Neyther is he onely a seruant of sinne , who committeth sinne : but he is a slaue vnto the perswaders and procurers of sinne ; as are the deuill , the world , and his owne flesh , corrupted of the same sinne , Whose seruant a sinner is . and he is a seruant vnto all other inordinate desires , which proceede of the flesh . For he that is the seruant of the sonne , is also a seruant of the father . And it is confessed of all , that these three are the fathers of sinne ; and therefore they are called enemies to the soule , because they bring & procure great mischiefe to the soule : as that is , that they make it a slaue & a Captiue , and deliuer it into the hands of this cruell Tyrant . And although all these three doe conspire to this end , yet they worke by diuers meanes . For the two first are serued of the third , which is the flesh , as another Eue to deceiue Adam : or as an instrument very fit , The flesh is sinne , and a nourisher of sinne . to carry and draw vs into all euill . For this cause the Apostle doth more manifestly call the flesh sinne : putting the effect for the cause ; for it is it which pricketh forwards to all kind of sin . For the same cause the Diuines call it the tinder & touchwood of sinne , that is , the meate and nourishment of sinne . By a common name it is called Sensuality , Fleshly desire or sensuall appetite is the cause of perturbations . Flesh , or Concupiscence : which also is called by a name more knowne Fleshly , or sensuall desire , whence all the perturbations of the minde spring , in as much as it is corrupt , and made disordered through sinne : it is the motioner , mouer , and picker forwards to all sinne . Therefore also the two other enemies take singuler aduantage of the flesh , and her appetites , that they may more strongly assault and wrong vs . Basill . Hence it is that Saint Basill sayth , that the especiall weapons with which the deuill fighteth against vs , are our owne desires . For the vehemency of our affection seeketh by right and wrong , to enioy those things , that it lusteth after : neither maketh any regard , although it be forbidden by the law of God , and from such an affection sinnes doe arise .

Such an appetite therfore , is one of the most cruell Tyrants , which man being a sinner is subiect vnto : or , as the Apostle speaketh , Rom. 7. vnder which he is sold. Hee calleth him sold vnder sinne , because his sensuall appetite is made so mighty , that it carrieth him as a bondslaue , whether so euer it listeth .

But what is more lamentable , then to see a man , who hath a soule made to the image and likenes of God , illuminated with heauenly light ; and an vnderstanding by which hee ascendeth aboue all things created , vntill it find out God himselfe : & yet notwithstanding that hee should contemne and despise all this his nobility and excellency , and be subiect and gouerned after a certaine furious and frantick maner , of his beastly appetite , & to be corrupted of sin , and moreouer to be led about , to be moued , and driuen forwards & backwards of the deuill ? What I pray thee at the length is to be expected of this gouernment , but ruine , downfall , destruction , & incomparable mischiefes ? But that thou mayst see more manifestly the filthines of this seruitude & bondage , I will illustrate it by a certaine example . Imagine that a man had married a woman of so great beauty , A similitude . nobility , & wisedom : as could possibly fall into any of this sexe , & being happy through this marriage , should haue a Mayd-seruant a Witch , or an Inchaunter , with whom he is besotted by some preposterous meanes , and so dotes on this in chaunting drudge , that forsaking his owne wife , he giueth himselfe a pray vnto his seruant , vsing her in steed of his wife , eating , sleeping , and conferring with her , acting & executing all his busines with her , and with her prodigally consuming and spending all his riches in banquets , sports , and surfetting , and after such like maner : yea , not content with these , to come to that dotage and folly , that he forceth his owne wife to wayte on this drudge , and to serue her in all things as a slaue , which she shall commaund her . Who would think that a man should euer come to this madnes ? And if he shall so fall , how shall he be rayled vpon , and condemned of those that be wise ? How great shall the hate and indignation of all be against this seruant ? And on the contrary part , how great will the moane and commiseration be of all towards that good and noble woman ? With how many sighs will her kinsfolke deplore the madnes of her husband ? This thing at the first view doth seeme very shamefull : yet much more shamefull , and filthy is that , which heere wee speake of . For wee must knowe that these two women , that is , the spirit and the flesh are found in our soule : which the Diuines doe call by another name , the superiour part , The superiour part , & the inferior part of the soule . and the inferiour part of the soule . The superiour part is that , wherein the reason and the will are , which are naturall lights , with which God in the creation hath marked that part , of which part there is so great beauty and noblenes , that by reason of it man is sayd to haue the image of God , to be capable of God , and to be the brother of Angels . This is that noble woman , which God hath ioyned and coupled to man as his wife , with whom he should leade his life , ordering all his affaires by her direction , that is , by the instruction of her heauenlie light . In the inferiour part is the sensuall appetite , of which we haue lately spoken ; which is giuen vnto man , to desire all things necessary for his life , and for conseruation of his kinde . This therefore , as a Steward receaueth al things by limitation and order appoynted of reason , and layeth out , and disburseth the goods according to the will of the maister and Lord. The appetite ought to be gouerned , and not to gouerne . This appetite is that Hand-mayde , of which wee spake a little before , which because it hath not the light of reason , it is not made that it should gouerne or rule , but that it should be gouerned and ruled . These things being thus , vnhappy is that man , who commeth to that madnes , to be giuen as a pray to the loue , and lust of this naughty woman , which casting reason aside , by which she ought to be gouerned , commeth to that malapertnes and headstrongnes , that shee will rule and dominere ouer reason : doing all the mischiefe that this sawcie and peruerse drudge will , following and prosecuting all her appetites , all her desires , and lusts , as well carnall , as sensuall . For we see many men so carnall , vnbrideled , and subiect to the lusts of their owne hart , that in all theyr actions like vnto beasts , they obey this malapert and froward woman , without respect eyther of law or reason . What other thing is this , then to giue the whole rule of the life , into the hands of an abiect seruant , which is the flesh , by surfetting in all the delights , sports , banquettings , and pleasures of this world , and despising the counsailes and aduices of Reason , being the noble and lawfull wife ?

But that is worser , and lesse tollerable , that it sufficeth not to haue bestowed this rule and dominion vpon the seruant : but also this free and noble Lady is compelled to serue her owne seruant , being most base , vile , and abiect ; by consuming nights and dayes in her seruice , and in doing all that shee commaundeth , and which her insatiable and inordinate appetite desireth . Wherefore when man is busied , What it is to obey the appetite . and his reason , and all his vnderstanding occupied about these inuentions , as are the ornaments of the body , the pride and statelines of buildings , the curiosity of houshold-stuffe , the variety of meates , and the multitude of dainty dishes : what other thing doth he , then draw the soule from the spirituall exercises of her nobility , and make it a seruant , a cooke , & a slaue vnto her , that ought to be her seruant in all obsequiousnes ? A carnall louer a seruant . A carnall man enamoured with the loue of any woman , that he may ouerthrow her chastity , when hee hath bestowed and imployed all the strength and sinnowes of his reason and vnderstanding in wryting Letters , in compozing Poems , in making loue Verses , in laying traps , and in other endeauours , which are required to that Art ; what other thing doth he ( if we confesse the truth ) then that hee forceth the Lady to serue the Hand-mayde : whilst he spendeth that diuine and celestiall light in inuenting and deuising meanes , by which he may satisfie the appetite of his vild flesh ? 2 , King , 11. When as King Dauid was wholy occupied in deuising meanes to couer his fault with Bersaba , in sending her husband to the Army , by inuiting him to supper , by making him drunk , by giuing him dangerous Letters written to this end , that he innocent man should be slaine ; what other plotted this notable Stratageme , but reason and vnderstanding ? And who pricked forward Reason to this complot , but the peeuish Flesh , that shee might hasten the wickednes , whereby she might more safely and more conueniently enioy her pleasures ? Seneca . Seneca , although an Ethnick , did abhorre such seruitude . I am greater , sayth he , and borne to higher matters , then that I should be a bondslaue to mine owne flesh . Goe to , tell me , if he feared so to demeane and debase himselfe , least he should be termed a doater and a hopelesse vnthrift : how much more ought we to flie such wickednes , by which so great blessings are lost , and such an heape of mischiefes succeede in their place ? Which thing , seeing that it is partly so natural , & partly so vsuall , we tread on in this old path , hauing no regard of so great misgouernment , Why vicious men are not auoyded . which now euery where in the world is seene . Hence it is ( as S. Bernard sayth ) that the abhominable sauour of vicious men is not smelt : because the multitude of them is too great . For euen as in a country where all are borne Ethiopians , it is not an vglie thing to be blacke ; and as where all are drunk , it is no ignominie nor slander to bee drunke : A similitude , so this monstrous seruitude , because it is so familiar to the worlde , scarcelie it is knowne or noted in any man . All these things doe sufficientlie declare , how miserable thys seruitude is , and with what a horrible punishment man is condemned for sinne : seeing that for it , the noblest creature is deliuered into the hands of so barbarous and cruell a Tyrant . Ecclesiasticus hath expressed the nature of this beast , Ecclus , 23. when he beseeched the Lord , that hee would put from him all wicked and vngodly desires : that hee would take from him the greedines of the belly , & that the lust of the flesh should not take hold of him , and that he might not be giuen ouer to an impudent minde . As if he should say ; that he desired , that he might not be deliuered into the hands of such a Tyrant or executioner . For he supposed that such an appetite was worthy of such a name .

But if thou desirest to know how great the force and power of thys Tyrant is , How great the force is , of perturbations and affections . thou maist easily gather of that , which he hath done , and which hee daily dooth in thys world . I will not send thee to the fables of Poets , which tell vs how that most famous Hercules , after he had conquerd all the Monsters of the world , at the length beeing captiuated with the loue of a certaine lasciuious woman , cast away his club , and sat amongst other women spynning , and drawing out threds from his distaffe . For so the woman that hee loued commaunded him , yea , if hee did it not , she threatned him , and checked him . Thys those wise Poets fained more ingeniously then truly , that they might shewe the cruell tyrannic and power of that appetite . Neyther will I bring out of the holy Scriptures , that known example of Salomon ; who beeing most holy , and most wise , yet hee was so besotted by his Concubines , that his true God beeing forsaken , he adored Idols , and builded for them magnificent and stateli● Temples : that hee might serue these impure harlots , and his owne appetite ; although this example doth no lesse argue the tiranny of this most pestilent passion , then that afore . For I had rather bring those , which daily are obuious to our eyes .

The seruitude of impure & vnchast loue . Consider I pray thee , into what present danger an adulterous woman doth cast her selfe , that she may satisfie her inordinate lust : for it pleaseth vs to take an example from that perturbation : seeing that the knowledge of the rest doe depend of the knowledge of one . That woman knowes if she be found of her husband in an act so wicked and detestable , that she shall be slaine without any hope of pardon : shee knowes that shee shall loose together at one and the selfe same time , her soule , her life , her honour , her riches , and all other blessings , which she might hope for eyther in this world , or in the world to come , then which losse surely a greater nor a more vniuersall cannot be inuented or thought of . She is not ignorant that she shall be a perpetuall reproch and scandale to her desamed children , to her father and mother also , to her brethren and sisters , and to her whole family , and that shee shall for euer be a griefe vnto them . Neuerthelesse , so great is the violence of this appetite , or ( that I may speake better ) the power of this Tyrant , that he forceth the woman to all these , and easily bringeth her to so great danger , and she doth willingly , what so euer he commaundeth her . What Barbarian or Tyrant was euer found in the world , who could euer force his seruant to vndergoe so great dangers , and so farre to obey him ?

What captiuity can be found more hard or sharper ? In this estate all sinners liue , as the Prophet witnesseth , when he sayth . That they dwell in darknes , and in the shadow of death , being bound in misery and yron . Psal. 107. That is , in yron chaynes . What darknes is this , except that blindnes in which the wicked are conuersant ( as we haue shewed before ) seeing that they know neither themselues , nor God , as they ought to knowe : neyther for what cause they liue , neyther for what end they are created ; much lesse doe they know the vanity of the things they loue , neyther this seruitude wherein they liue ? What be these bonds , with which they are bound , vnlesse the violence of their affections , which holdeth their harts tyed with the most straight bonds of those things , which they to inordinately doe desire ? And what is that hunger and misery , which they suffer , but an insatiable appetite and desire , by which they are tormented about infinite things , which they cannot haue ?

Consider now therefore , if any captiuity harder or sorer can be sustayned or borne ? But that thou mayst know this yet more plainely , 2 , Kings , 13 I will illustrate it by another example . Behold Amnon King Dauids eldest sonne , when as he laciuiously had beheld his sister Thamar , he was so blinded with this darknes , and so miserably bound with these chaines , and so vehemently tormented with this hunger , that he could neyther eate nor drinke , nor sleepe : yea , he was so farre enamoured of her , that he was sicke for her loue . Tell me I pray thee , what ones were the chaines of this perturbation or appetite , with which his hart was bound ; when it so changed his flesh , and so infected the humors of his body , Luxury is not satisfied with the thing desired . that a great infirmity followed vpon it ? But that thou mayst know , that the remedy of this infirmity was not to haue obtayned , that he desired ; marke how the same Amnon was further out of square and more greeuously afflicted , and more vexed with a contrary affection , after hee had satisfied his lust , then he was before : for the Scripture sayth , And hee hated her exceedingly , so that the hatred where-with he hated her , was greater then the loue , where-with he had loued her . So that the rauishing of his sister did not free him from the passion , but changed the one into another greater . Is there any Tyrant to be found in the world , who so often doth tosse and turmoyle his Captiues , that doth commaund them to doe & vndoe ; that forceth them to goe and returne the same way ?

Certainely beleeue me my brother , they are all such , who are subiect to the like vices ; who are scarce Lords ouer themselues . For they eate nothing , they drinke nothing , they thinke vpon nothing , they speake nothing , they dreame of nothing , but of it . So that neyther the feare of God , nor their conscience , nor heauen , nor hell , nor death , nor iudgement , nor oftentimes life it selfe , and their proper honour , which they so ambitiously loue and maintaine , can bring them from this way , or breake these bonds . What shall I speake of their iealousie ? of their feare , of their suspitions , and of other externall accidents , in which they are plunged night and day , casting themselues headlong into most certaine danger of life , and honour for this rauening and tormenting pleasure ? Is there any Tyrant in the world , which after such a manner doth dominere and tyrannize ouer his seruant , as vice rageth and raigneth ouer this mans hart ? For a seruant is neuer so bound to his Lord , that night and day he doth wayte vpon him , that no time is left him to bestow on his owne busines , or that he may not breathe from his duty : but this vice , as also others , is such an one , that when it hath once gotten rule and empire ouer the soule , it doth so deuoure and swallow it vp , that scarcely there remayneth to man any force , any commodity , any time , or memory , or any wisedome to follow other busines . Therefore not without cause long agoe , Eccle. 19 sayd Ecclesiasticus , Wine and women leade wise-men out of the way . For man by reason of this vice is so besides himselfe , and estranged from his right minde , that although he be wise , yet he is made as vnfit to mannage and execute any businesses , which belong and are proper vnto man , as if hee had drunke vp a whole Hogshead of wine . To shew and demonstrate this , that most excellent Poet fayned a fable of Queene Dido , who when she began to be blindfolded with the loue of Aeneas , she slacked and fore-flowed all the busines of the common wealth , saying : The works of Towres are left , no feates of armes the youth applies , Aeneid 4. Nor Hauens are wrought , nor for the wars the mighty butwarks rise . All things vnpersit stand , the buildings great , and threanings hie Of hugie wals , and engines for their height that match the skie .

For this Tyrant had so possessed all the sences of this Queene , that now she was vnfit for al things ; only the thoughts and cogitations of her new loue being excepted . Which by how much more he ruled in her hart , by so much she was lesse able to apply her selfe to those thinges that pertayned to the common wealth , and lesse able to doe thinges , which otherwise ought to haue beene done . O pestilent vice : ô destruction of common-wealths ; the sword of all good exercises , the death of vertues , the cloude of good wits , the peruerter of men , the drunkennes of wise-men , the dotage of old men , the madnes of yong men , and the common plague of mankind .

Neyther must wee thinke that onely in this vice there is so great tiranny , The seruitude of ambition . but also in all others . Behold & view , a little while an ambitious man , and one that is swelled with vaine glory , and choked with the smoke of honour : and see how seruilely he lyueth subiect vnder this desire ; and how immoderately he affecteth and thirsteth after this vaine worldly glory , how carefull and vigilant he is to attaine vnto it , directing all his actions and all his endeuours to this end ? To serue , to get acquaintance , to be cloathed , to be booted and spurd , his table , his bed , his house , his seruants , the carriage of his body , his gate , his speach , to be briefe , what so euer is done of such like men , and what so euer is in them , all that is formed , compozed , and applied to this end . For they doe adorne and fashion themselues onely to this end , that they may seeme neate and cult , thereby to gaine the prayse and vaine opinion and applause of the people . Yea , if thou doost well consider , thou shalt see that an ambitious man in all things that he doth or speaketh , hath none other respect , then that he may lay snares and nets to catch the popular applause of the people . If we wonder at that Emperour , which passed ouer all the festiuals in taking of flyes ; how much more is the madnes of an ambitious man to be wondered at , who doth not onely spend all the festiuals and holy-dayes , but also the whole course of his life , in catching onely smoke , and wordly vanity ? This wretched man by reason of this ambition , doth not what he would , neyther doth he cloath himselfe according to his own estate , neyther is he permitted to goe whether he would : for he goeth but sildome to the Church , neyther dare he be conuersant with good men ; fearing least perhaps the world , to which he lyueth subiect , should see somthing in him , which might be reprehended . And that which is more , that he might satisfie this his passion , he lauisheth out greater store of riches , then eyther he is willing , or hath , casting himselfe headlong into a thousand needes and many debts , with which his soule is afflicted ; with the griefe of his posterity , which he leaueth to be heires of his debts and imitators of his folly . What punishment I pray thee deserueth he , if not that , which a certaine King inflicted on an ambitious man , The punishment of an ambitious man . vnder whose nosestrils hee commaunded so grosse and so thicke a smoake to be raised , that he was choaked with it , saying : It is meete that he should die with smoake , who had consumed his whole life in snuffing and sucking vp the smoake of vanitie . Therefore what greater misery then this can be found ?

What shal I speak of a couetous man , The seruitude of couetousnesse . who not only is a bondslaue , but also an Idolator of his riches & mony ? for he adoreth and serueth them , and whatsoeuer these commaund , he willingly performeth it . For them hee fasteth , and with-holdeth bread from his owne mouth ; to be briefe , he loueth them more then he loueth God himselfe , seeing that for the loue of them , hee is not afraid oftentimes to offend GOD ? In them is his rest , hys glory , his hope , and all his thoughts . With them hee watcheth and sleepeth ; and for them he consumeth his whole life , and all his sences , in trafficking and taking vncessant paines for them , in the meane while vtterly forgetting himselfe , and all other businesse . A couetous man is the seruant and slaue of his money . Shal we say that such a man is the Lord of his riches , that he may determine of them as he pleaseth ? or rather shall we affirme , that he is the seruant and slaue of his money ? for the couetousnes of his riches , as a most hard and seuere mistres , doth compell him to obey them ; but it suffereth him not to enioy them , & it sharpeneth the desire , but taketh away the pleasure . A couetous man prouideth riches , as though he were a gallant and braue man , but he vseth them as a beast & a niggardly peasant . He taketh paines but he wanteth the fruite & pleasure of his trauaile , whilst he with-draweth and holdeth his riches from his body and soule , yea , and from life it selfe , if so his treasure and store may encrease and augment .

Surely I knowe not what captiuitie can bee more great or grieuous : for if you call him a captiue and a prysoner , who is shutte vp in a turret , and there hath his handes and feete sette in a payre of stocks , rather is he not worthy of this name , whose soule is imprisoned and captiuated with the inordinate desire of those things , which he loueth ? For when a man doth gape after gaine , and is wholy occupied in seeking after pelse , hee hath no facultie or power of his soule truely free : neyther is he Lord of himselfe , but a seruant of his owne riches . For where the loue or desire is , there the hart lyeth bound and fettered . Neyther is the seruitude of thys captiuitie lesser , because it is voluntarie : for if it be captiuitie in deede , it is so much the more dangerous ; by how much it is more voluntary . A Similie . For neyther is the malignity and mischiefe of poyson lesser , although it be sweet , so that it be poyson in deede . There cannot be a greater captiuitie , then if thou doost so blind-fold thy selfe , that thou canst not beholde God , truth , honestly , nor the lawe of righteousnesse . If thou doost suffer thy selfe to be tortured vnder the vnreasonable rule of thys empyre , thou art no more Lord of thy selfe , then a drunken man is of himselfe , ouer whom wine hath the soueraigntie and vpper hand . But if it be a torment & a torture , to be a slaue & a seruant : what greater torment can there be , then that with which couetous men are tormented ? especially , seeing that they cannot many times possesse that , which they so greedily desire , neither can they choose but couet that , neither knowe they meanes or way to obtaine it . Therefore at the length they come to this ambiguitie , that they say that , which a certaine Poet sayd to a melancholie and braine-sicke woman ; I loue thee , & I hate thee . And if thou askest me the cause , I will tell thee ; I abhorre thy familiaritie , and yet I cannot liue without thee .

If any one placed in this seruitude and slauerie shall assay to breake these chaynes , and to ouercome & conquer thys desire , he shall finde the force of this appetite so mighty in striuing & wrastling against him , that oftentimes hee shall dispayre of the victorie , and so he ( wretched man ) shall returne againe , and put his hands and feete into his former gyues and chaynes . Therefore , doth not hee say well , that calleth this appetite a bondage and a torment ?

But if man were bound with one chaine alone , A sinner is not bounde with one chaine alone . surely it were a lesser euill : for that man that onely is shutte vp in one prison , & hath but one only enemy to buckle with , there is some hope , that thys man may come free : but what shall wee say , of the bondes of so many other affections , with which miserable man is bound ? Seeing therefore that mans life is subiect to so many , and so diuers necessities , all these be chaines and motiues of this insatiable couetousnes : for they be snares , in which our wretched hart is taken : although they take hold sooner & more grieuously of one then of another . For there are many men , by nature so apprehensiue , that they cannot be brought from that , which once they haue apprehended . There be others that bee weake , and as it were melancholy , who through the nature of this humor , doe most easily apprehend any thing , whose desires are very vehement . Some others are faint-harted , and of feeble courage , to whom all things seeme great , hard and difficult , and worthy to be much esteemed : and although they are very smal , yet they are exceedingly desired . For to a base and peasantlie mind , all things seeme great , albeit they be small , as Seneca saith . Many also are naturally found very vehement in all things that they doe desire : Pub. Mimus . of which number are women , of whom a certaine wise-man speaketh very well ; Either a woman loueth or hateth : there is no third thing .

All these therefore doe suffer a hard and a sharpe seruitude , through the violence of the passions which captiuate them . But if the misery be so great to be bound with one onely chaine , and to be the bond-slaue of one onely Lord , what great misery shal it be , to be bound with so many chaines , and to be a seruant of so many Lords , as a sinner is , who obeieth so many Lords , as he hath affections and vices , which hee serueth ? What misery can be greater then this ? If all the dignitie of man , in that he is man , consisteth in two things , that is , in Reason and Will ; what can be more contrary to the one , and to the other , then passion and appetite , which blindeth the Reason , and hindereth the Will ? Hence it is manifest , how dangerous and deadly all affection is , for it throweth man out of the seate of his dignity , by obscuring his reason , and peruerting his will . Without these two , man is not man , but a beast . Thys therefore my brother , is that miserable seruitude , in which sinners liue , as a nation which is neyther gouerned of God , nor of reason , but is haled and drawne of the appetite , and of passion .

Of the libertie in which the righteous liue .

THE sonne of God came to deliuer vs from this vild & miserable seruitude ( of which we haue hetherto spoken : ) and this is that libertie and victory , which the Prophet celebrateth , when he sayth ; 〈…〉 . They shall reioyce before then , according to the ioy in haruest , & as men reioyce when they deuide a spoyle . For the yoke of theyr burden , and the staffe of theyr shoulder , and the rod of theyr oppressour hast thou broken . All these names , of the yoke , of the staffe , and of the rodde , doe agree vnto the tyrannie , and violence of our appetite : because the deuill abuseth it , as his owne instrument , as he who is the Prince of this world , and exerciseth his tyrannie in these names , to bring men vnder the yoke of sin .

From this violence and power , By the grace of God , we are deliuered from the seruitude of sinne . Rom , 6. the sonne of God hath deliuered vs , and that by the fulnesse of his grace , which hee hath brought vnto vs , through the sacrifice of his death . For which cause the Apostle sayth ; Our old man is crucified together with Christ . In the which place , by the old man our inordinate appetite is vnderstoood , which is corrupt and depraued by that first sinne . For by this great and mighty sacrifice and merrit of his passion , Christ hath obtained that grace and fauour for vs , that we might bring vnder vs this Tyrant , Men throgh grace , rule ouer the deuill . and that wee might treade him vnder our feete , and that we might inflict vpon him due punishment , by crucifying him , who before crucified vs , & by bringing him into bondage , who first helde vs captiue . Wherefore , Esay , 14. that saying of Esay is fulfilled ; And they shall take them prisoners , whose captiues they were , and haue rule ouer theyr oppressours . For before grace , the sensuall appetite did hold vnder the spirit , & exercised tyrannie ouer him : constraining him to serue euill lusts , as before we haue spoken . But after grace was giuen to the spirit , the spirit was so helped of it , that it preuailed and ouerthrew thys tyrant , subiected him vnto him , and made him to obey reason .

This is most excellently prefigured in the death of Adonibezech King of Ierusalem , Iudges , 1. who was slaine of the children of the chyldren of Israell , first the thumbes of his handes and feete beeing cutte off . Who seeing himselfe brought to that misery , and beeing mindfull of his owne cruelty and tyrannie , which he before had vsed to others , hee sayde ; Seauenty Kings hauing the thumbes of theyr hands and of theyr feete cutte off , gathered fragments of meate vnder my table : as I haue doone , so God hath rewarded me . The Scripture addeth , that they brought him to Ierusalem , and there he died .

Thys cruell Tyrant is a figure of the Prince of this worlde , who before the comming of the sonne of GOD , cutte off the hands & feete of men ; making them vnfit to performe the worship of God : cutting off theyr hands , that they shoulde doe no good , and theyr feete , least they should come vnto him by their endeuours and desires . Hee made men also to gather the fragments of meat vnder his table , that is , the pleasures of this world , with which this Prince and Tyrant doth nourish his seruants . And rightly they are called the fragments of meate , and not parts or peeces : The deuil is couetous towards his for the niggardlines , which the deuill vseth in deuiding his goods among his , is so great , that he neuer giueth them so much , as will satisfie theyr gurmandizing paunches . But after our Sauiour came into the world , he turned the same punishment vpon the Tyrant , by which he before afflicted and pnn●shed others , cutting off his hands and his feete ; that is , destroying all his workes , and enfeebling all his strength . Who properly died in Ierusalem : for the Sauiour of the world there dying , he slew the Prince of the world : and where he was crucified , there was crucified also the Prince of the world , and being bound hand and foote , all his power was taken from him . And so presently after that most holy and sacred passion of our Sauiour , men began to tryumph ouer this Tyrant , and with great power to raigne ouer the deuill , the world , and all vices ; so that all the torments of the world , shall not be able to driue & force men to ruinate their soules .

Causes from which this liberty ariseth .

The causes whence liberty ariseth . PErhaps thou wilt aske me , whence this so admirable victory and liberty came ? I answere that this after God first proceeded from the Diuine grace , as we haue before sayd . Which by the mediation of vertue comming from it , doth moderate and temper the fury of our appetites , 1. that they cannot preuaile against reason . A similitude . Wherefore euen as Sorcerers know by certaine verses how to inchaunt Serpents , that they cannot hurt men : so that they yet lyuing are not poysonous , and hauing poyson , they cannot spit nor cast it vpon others : so also the Diuine grace doth after that maner enchaunt the venemous Serpents of our affections , that they lyuing and being whole in our naturall essence , cannot hurt vs : neyther can they poyson or intoxicate our life , as before they were wont . This , as being taught from heauen , Esay , 11 , Esay sheweth very excellently , in these words ; And the sucking child shall play vpon the hole of the Aspe , and the weined child shall put his hand vppon the Cockatrice hole . Then shall none hurt nor destroy in all the mountaine of mine holines : for the earth shall be full of the knowledge of the Lord , as the waters that couer the Sea ▪ It is certaine , that the speech of the Prophet is not heere of materiall Serpents , but of spirituall ; which are our appetites , and euill inclinations : for these when they are free and not hindered , infect the world with their poyson : neither doth he speake of corporall chyldren , but of spirituall : amongst whom hee is sayd , to be a sucking childe , who first beginneth to serue God , who as yet hath neede of milke , vntill hee bee further growne : and he is called the weined child , who hath somewhat profited , and goeth on his feete , and now is fedde with more solide meat , as bread , and other foode fit for men . Therefore the Prophet , speaking as well of the one as of the other , saith at the first , that they shall play & be delighted ; because they see themselues liue in the midds of spirituall Serpents , and yet by the vertue of the Diuine grace , they doe not receiue of them any mortall hurt by consenting to sin . Others after they are weined , and haue profited in the way of the Lord , he saith , that they shall put theyr hands vpon the holes of Cockatrices : as if hee shoulde say , that God doth keepe them in the midst of the greatest dangers . For in them is fulfilled that of the Psalmographer ; Psalm , 91 , Thou shalt walke vpon the Lyon and Aspe : the young Lyon and the Dragon , shalt thou tread vnder feete . These are they that put their handes vppon the holes of Cockatrices , neither feele any hurt . For the plentie of grace , which God poureth vpon the earth , dooth enchaunt these Serpents after that manner , that they cannot hurt the sons of GOD.

This thing the Apostle declareth more perspicuously , and without a metaphore , when ( after he had spoken copiously of the tyrannie of our appetites and of our flesh ) at the length crieth out ; Rom , 7. O wretched man that I am , who shall deliuer me from the bodie of this death ? presently hee aunswering himselfe , saith , The grace of God , which is giuen by Iesus Christ our Lord . In which place , by the body of death , the Apostle vnderstandeth not a body subiect to naturall death , which we all looke for : but that , which in another place is called the body of sinne : which is an inordinate appetite , ready and apt to all euill . From which , as from a body , the members of all passions and inordinate desires , doe arise and grow , which draw vs to all kinde of sinne . From this body , as from a cruell Tyrant , the grace of God hath deliuered and freed vs , which is giuen through Iesus Christ , as the Apostle saith .

The second cause , the sweetnes of spiritual consolations . After this there is another cause not of the least value , that is , the greatnes of the ioy & spirituall consolations , which the righteous enioy in this world ; as we haue said before . For this doth so quench the thirst of all concupiscences , that a man may easily ouer-come , and cast from him all other affections . The Fountaine of all good things beeing found , foorth-with that troublesome and disquiet tast of all other delights perrisheth , as our Sauiour testifieth in the Gospell , hauing conference with the woman of Samaria ; Iohn , 4 , Whosoeuer drinketh ( saith he ) of the water that I shall giue him , ( which is the grace of God ) he shall ueuer be more a thirst . in his tenth homily vpon Ezechiell , and in the 8. booke of his Morrals , cap. 21 The same thing also S. Gregorie testifieth in a certaine homilie . But if any man , saith he , hath tasted with the mouth of his hart , what is the sweetnes of heauenly rewards , what be the musicall assembles of Angels , and what is the incomprehensible vision and sight of the holy Trinitie : to this man by howe much that is more sweet , which inwardly hee feeleth and seeth , by so much that is more bitter , which outwardly hee pertaketh . Now he aymeth to goe beyond all those things that come into his consideration , now his minde is suspended from exteriour delights , and he doth search out , what the inuisible blessings be , he is fedde with the tast of that incircumscriptible light : and being carried beyond and aboue himselfe , he doth disdaine againe to be deiected and cast downe to himselfe .

When as nowe the vessell of our hart is full after this manner of that heauenly liquor , nowe the thirst of our soule is quenched , now remaineth no further any reason or cause to desire or seeke after the fraile goods and abiect things of this life . Therefore our soule is free , neither is it bounde any longer with the chaynes of euill appetites : for where there is no desire or concupiscence , there are no chaynes , no captiuitie . Insomuch that the hart , because it hath found the Lord of all , therefore , it after a certaine manner is made Lord of all : for in this chiefe good , it findeth and possesseth all good .

To these two diuine benefits , The thyrd cause , daily vse , & continuall diligence . by helpe of which men come to true libertie , the care also and diligence of man is to bee ioyned : by which hee striueth and contendeth to subiect the flesh to the spirit , and the affections to reason . By which study , men by little and little are mortified , and are made fit and able to all good , theyr manners are bettered , and their furie and former boldnes , is restrained and bridled . Hence it is that S. Chrisostome sayth ; If wilde beasts , that are nourished among men , by degrees put off their naturall fiercenesse , and become tame , and are peaceably conuersant among men , as the Poet sayth verie well : Lyons that be fierce , barbarous , and wilde , In time are tamed to play with a child . What great thing is it , if our naturall affections , when they haue accustomed themselues by little and little to obey reason , if by degrees they waxe gentle & milde ; that is , if by little and little , they participate something of the nature of the spirit & reason , and reioyce in the works of the spirit ? If custome & good vse hath so great force and efficacie , what shall not grace doe , working together with this vse ? Hence it is that the seruants of God , are often more sensibly merry & delighted ( for so it pleaseth me to speake ) in celestial rauishments , in silence , in reading , in prayer , in meditation , and in such like exercises ; then they would be in feasting , in sports , in hunting , and in other pleasures and delights of this world . For now they hate all those , & it is a torment vnto them to remember them : insomuch that now the very flesh dooth abhorre that , which before it loued , and findeth tast and delight in that thing , which before it loathed . Which is so true , as a certaine learned and holy man saith , that often-times the inferiour part of our soule , is so delighted in prayer , and inwardly hath such sweet conference with God , that it feeleth a great torment , when it is with-holden by anie manner from these exercises , or hindered in them .

Thys is that which the Prophet sayth , Psalm , 16 , I will praise the Lorde , who hath giuen me counsell : my reines also chasten me in the nights : or as another translation hath , Ierome . they teach mee . Thys surelie is an excellent worke of the Diuine grace . For those that comment vpon this place , vnderstand by the reines , the affections and inward motions of man , which are wont , as wee haue said , to bee prouokers and procurers of sinnes . The affections are taught of the Lord , & do worke good vnto man . Which notwithstanding oftentimes through the vertue of grace , not onely doe not incite and stirre vp to euill , as they were wont , but some-times they helpe vnto good : and not only they doe not serue the deuill , on whose side they were wont to warre , but they goe on Christs side and turne theyr weapons vpon his enemies . Which although it be seene in many spirituall exercises , yet especially it appeareth in the affection of contrition , and in the greefe for sinne : in which the inferiour part of the soule playeth her part , in afflicting it selfe , and in plentifull pouring out of teares for sinnes . Therefore the Prophet sayth , that in the night , when the day beeing past the righteous are wont to examine theyr consciences , this same his reines did in chastising him : for from that anguish & bitternes , which he felt in that part of his soule , because therein he had offended GOD , he was alwayes afflicted ; and he was alwaies carefull , that he might not commit that againe , for which hee was sorrowfull . Therefore not without cause he gaue thanks vnto the Lord : for not onely the superiour part of his soule , in which his vnderstanding was , inuited him to good : but also the inferiour part , which alwaies for the most part , is wont to driue and prick man to euill .

A Caution . But although this be both truth , and also great glory of the Redemption purchased by Christ for vs , ( who as hee is a most perfect and absolute Redeemer , so hee hath most perfectly and absolutely redeemed vs ) yet no man must be too bolde to trust to his owne flesh , yea although it be mortified , so long as hee continueth in this mortall life .

These therefore be the chiefest causes of thys admirable and wonderfull libertie , after which followeth a newe knowledge of GOD , and a sound and solide confirmation of our fayth , and of our Religion , which we professe , as the Lord himselfe testifieth by the Prophet Ezechiell , Izech , 34 , saying ; And they shall knowe that I am the Lord , when I haue broken the cordes of theyr yoke , and deliuered them out of the handes of those that serued themselues of them . The yoke of sinners . Wee say that this yoke is sensualitie , or an inordinate desire to sinne , which cleaueth to our flesh , and which oppresseth vs , and subdueth vs to sinne . The cordes of thys yoke are euill inclinations , with which the deuill apprehendeth and catcheth man , and draweth him vnto him : which inclinations are so much the stronger , by how much they haue beene longer confirmed through an euill custome . Which thing Saint Augustine confesseth of himselfe in these wordes ; Augustine in his eight booke of his confessions , the 5 - chapter . I was bounde not with yron , but with mine yron will : my will the enemie kept , & of my selfe made a chayne for my selfe , and bound me with it . Because of my corrupt will came lust , and whilst I did not resist lust , custome folowed , with which as with a chaine , I was bound and imprisoned in sinne .

Therefore , if at any time a man shall see himselfe bound after this manner , that this holy man confesseth himselfe to haue beene bound , and is willing and desirous to be vnlosed , and to gette out of thys captiuitie , hee shall finde as great difficulties to escape out , as hee found : but if at the length he beeing conuerted vnto GOD , doe see these chaynes broken in peeces , these affections tamed and brought vnder , and these euill inclinations mortified : and if hee see himselfe free , and the Lord of hys owne appetites : to conclude , if hee see the yoke , that lay vpon his shoulders , nowe lye vnder his feete ; what other thing ought he to doe , then assuredly and vndoubtedly to beleeue , that it is GOD , who hath broken these chaynes , and hath taken thys greeuous and burthenous yoke from his shoulders ? Therefore let him praise God , and say with the Prophet : Thou hast broken my bonds : Psalm , 116 , I will offer to thee a sacrifice of praise , and will call vpon the Name of the Lord .

Of the eight priuiledge of Vertue , that is , of the blessed peace , and inward quietnesse , which the righteous enioy : and of the wretched warre , and continuall trouble and terrour , with which the wicked are shaken and smitten in theyr soules . CHAP. XX.

AFter the priuiledge of the liberty of the sonnes of God followeth another , no lesse then it : that is , the prerogatiue of the peace and inward quietnes , in which the vertuous and good doe liue . But that this may be vnderstoode the better , we must know that there are three kindes of peace : one is with God , another with our neighbour , and the third with our selues . Peace with our neighbours is to loue all men , Peace with men . and to be loued of all , and to haue friendship with all : to wish euill to no body , to hate no body . This had Dauid when he sayd , I was peaceable with them that hated peace : Psal. 119. and when I spake vnto them therof , they set themselues of purpose against mee . This peace the Apostle commendeth , admonishing vs , that as much as we may , wee should haue peace with all men .

Peace with God . The other peace which is with God , consisteth in this , that we haue friendship and fauour with God , and it is got by the meanes of iustification , which reconcileth man to God , & maketh man to loue him , as hee againe is loued of him : so that there is no warre , no contention betweene them . Of this peace the Apostle speaketh : Rom. 5. Then being iustified by faith , we haue peace toward God .

Peace with our selues . The third peace is that , which man hath with himselfe . Let no man meruaile at this : for it is knowne , that in one and the selfe same man are found two men , and one contrary to the other , as be the inward and the outward man : or the spirit and the flesh , the appetite and the reason . Which contrariety doth not onely stirre vp cruell warre against the soule , but also doth trouble the whole man with furious passions , with burning desires , and most turbulent concupiscences . And hence the inward peace , which is the rest and tranquillity of our spirit , is troubled and disturbed .

Of the continuall warre , and inward trouble of wicked men .

THis then is the warre , this is the contention , and this is the continuall trouble and perturbation , in which all men commonly liue , who follow the flesh . For when as on the one side they are depriued of grace , which is as a bridle restrayning the passions , and mortifying them : and on the other side they haue so vnbridled and inordinate appetites , and such dissolute affections , that they scarcely know what it is to resist any vice : it followeth that they liue in infinite lusts & desires of diuers things ; some gape after honours , some after dignities , some after riches , some after the lusts of the flesh , and others are moued with other pleasures and concupiscences . For our appetite is an vnsatiable sire , The two daughters of our appetite . Prou. 30. which neuer fayth it is sufficient ; or as a greedy and deuouring beast , which neuer can be satisfied ; or as an Horse-leach , who hath two daughters crying ; Bring , Bring : Giue , Giue . This Horsleach is the inexpleble and vnsatiable appetite of our hart ; and the two daughters be , Necessity and Greedines , or Rauening : one of which is as it were true thirst , the other as a false and fayned thirst : neither doth the one lesse afflict then the other , albeit the one be true necessity , the other fayned .

Hence it is , that neyther poore men , nor rich men ( if they be euill ) haue any true quietnes or peace : for coueteousnes and wretched desires torment these , & necessity doth alwayes gnaw vpon the hart of the other , saying ; Giue , Giue . What tranquillity then , what quietnes , what peace can that man haue , these two troubling and interrupting him , & crauing infinite things , which are not in his power ? A similie . What rest can that mother haue , who hath tenne or a dozen hunger-starued children hanging on her , crying out through hunger and famine , and begging bread , neyther hath she whereof to giue them ? This is one of the chiefest miseries of wicked men , who hunger and thirst , and whose soule ( as the Psalmist sayth ) faynteth in them . Psal. 107. For when as theyr owne loue hath so great rule and dominion ouer them , ( from whence all these desires flow ) and they haue placed all their felicity in visible things , hence that thirst and dogs famine ariseth , which they haue of those things , in which they suppose theyr felicity to be placed : when as oftentimes they cannot haue those things that they desire , ( for others more greedy and stronger doe many times preuent them ) forth-with they are troubled and afflicted , A similie . as a child that hath beene brought vp in a thousand delicacies and cockerings , who when those thinges are denied him , that he desireth , hee weepeth , and cryeth out with such a clamour , that his parents are afrayd , least he should burst in sunder : for euen as the satisfying of the desire , as the wise-man sayth , is a tree of life : so there is not a greater griefe or discruciatement , then to desire , and not to haue that is desired . For that is to dye through hunger , neyther to haue that thou mayst eate . But that is the greater , that by how much the longer that it is denied which is desired , so much more the desire doth encrease : & by how much the desire not satisfied is encreased , by so much the more the torment is encreased : therfore they are in continuall tribulation . This is that most miserable estate , which our Sauiour so copiously sheweth in that parable of the prodigall sonne , Luke , 15. in which it is sayd , that there arose a great dearth throughout that Land , and he began to be in necessity : And through hunger he was constrayned to feede Swine , although he was the sonne of a great noble man . But this is more miserable , that he would haue filled his belly with the huskes , that the Swine eate : but no man gaue them him . With what greater Art I pray thee , could the whole discourse , and all the miseries of the life of the wicked be more liuely depaynted ? Who is that prodigall sonne , who left his fathers house , & wandred abroade into a farre Countrey ; vnlesse a miserable sinner , who forsaking God , entreth into the way of vices , and abuseth all the benefits of God ? What Countrey is that , in which that famine arose , vnlesse this wretched world , where the hunger of worldlings is so insatiable , that they can neuer be satisfied with those things , that he present : but alwayes walke about like hungry Wolfes ; alwayes rauening , and still seeking further . But if thou shalt consider what is their exercise and practise in this life , thou shalt finde it be none other then to feede Swine ; and to fill the bellies of theyr filthy appetites and desires . If thou doost not beleeue me , obserue each one of their paces , and each one of the actions which a carnall man doth from the morning till the euening ; and thou shalt see that all his study is nothing else , but to seeke to seede Swine , and to satiate and fill some one of these bestiall sences , whether it be the sight , or the hearing , or the touching , or the tasting , or some other , not as the Disciple of Christ , but as a very Epicure : as if he had none other thing but a body common with beasts : as if he beleeued that he had no other end , nor was made for any other vse , then to attend vpon the pleasures and delights of his sences : thinking vpon none other thing , then to goe hether to day , and to morrowe thether to huntings , to banquets , to feasts , to bridals , to playes , to merriments , to dauncing , and to such other solaces , that hee may delight some one of his sences . What other thing be their sweet odours ? what their merriments ? what their feastings ? so great delicates ? their decked chambers ? their consorts of musicke ? their meetings ? their receipts and expences ? What other thing I say be these , then to seeke for huskes , and feeding for this heard of Swine ? Giue it what name thou wilt , call it pure nobility , magnificence , or if thou wilt courtly splendour and glory ; yet in Gods Dictionary it hath not this name , but is called the feeding of Swine . A simily . For euen as Swine are a certayne Heard of beasts , that delight in mire and durt , and are nourished with the basest and most vncleane meates : so the soules of these men ( if so be that they are to be called men ) are delighted with no other thing , except with the most filthy durt of carnall pleasures . This also is greater then all misery , that a son sprung from so noble a Father , who was created to feede at the table of the Lord , and to be nourished with the bread of Angels , cannot be satisfied with foode so meane , because there is so great famine in that Land . For there be so many Merchants for these merchandizes , that one hindereth another , and all remaine hungry . That is , when as two doe couet and desire one , and the selfe same thing , they doe sildome well agree betweene themselues . But neyther is it possible , that Swine should not grunt vnder an Oake , or should not bite one another , whilst euery one desireth the Acornes . This is that miserable estate , and that dearth and famine which the Prophet describeth , when he saith ; They w●●ndered in the barren desert , Psal. 107. and in the wildernes out of the way , and found no Citty to dwell in , both hungry and thirsty , theyr soule faynted in them . What hunger and what thirst is this , but a burning desire , which the wicked haue for the things of this world ; which the more it is restrayned , the more it burneth ; the more it drinketh , the more it thirsteth ; and the more wood is cast on , The thirst of the wicked . the more fiercely it burneth . O miserable and wretched estate and condition ; whence is this burning thirst bred , but of that , because yee haue forsaken the fountaine of lyuing waters , and drunke of Cesternes , which cannot hold water ? The Riuer of true felicity is dried vp vnto you , and therefore you are dispersed in the wildernes , and you seeke to quench your thirst out of the foule ditches of corruptible and momentany things . Iudith , 7. This was the ingenious Stratageme of cruell Holophernes , who when he had besieged Bethulia , he tooke from them all their fountaines of water : and so the miserable distressed Cittizens had no store of water , vnlesse there was some Wels neere vnto theyr walls , out of which priuily they drew water rather to moysten their lips , then to drinke . What other thing doe you , ô yee louers of worldly pleasures ? Because yee haue lost the veine of lyuing water , and yee come to drinke by stealth out of the fountaines and Cesternes of creatures , wheresoeuer yee finde them , which are rather to refresh and wash the mouth , and so rather to procure , then quench thirst . O vnhappy creature , sayth the Prophet , what hast thou to doe with the way of Egipt , that thou shouldest drinke pudle water ? &c. What water can be more filthy , then sensuall delight ? For no man can drinke it without a noysome and pestilent smell , and a hurtfull sauour : The companion of carnal pleasure . which is the biting of conscience , proceeding from it , which , as the Phylosopher sayth , is the companion of carnall pleasure .

It happeneth also many times , that the appetite is blind , and cannot see betweene that it cannot obtayne , and betweene that it may : and through the violence of affection it maketh that seeme easie , which is most hard and difficult : Hence it is that man desireth many things , which he cannot haue . For not any thing is found woorthy to be desired , which hath not many competitors , who seeke and search for it , and many litigious louers , The impatience of the appetite who are hinderers and forbidders , to gain-say and withstand vs , that we may not obtaine it . But when as the appetite wisheth and cannot haue ; desireth and cannot obtaine ; is hungry , and cannot haue to eate , oftentimes he spreadeth his armes in the wind , and oftentimes is much troubled about that , which he cannot compasse . Oftentimes he is at the toppe of the ladder , and suddainly is cast downe to the earth , and it is snatched out of his hands , which hee thought that hee had beene sure of . Hence it is that he thinketh that he dyeth , that he bursteth , that he is afflicted , and that he is troubled , when as he is so far from that he so earnestly desired .

For when as these two faculties of the soule , that is , the facultie concupiscible and irascible , are disposed after this manner , that the one serueth the others turne ; it is certaine , that if the facultie concupiscible obtayneth not that it would , then the facultie irascible is troubled and disturbed , by lamenting , by crauing , by sending , Whence the vnquietnes of the mind ariseth . by casting it selfe into all dangers , that shee may satisfie her sister , when she seeth her heauy , sad , or discontented . Therefore of thys , confusion of desires , and inward disquietnes ariseth , of which we now speake : which S. Iames calleth a war , From whence , Iames. 4 , sayth he , are warres and contentions among you ? are they not hence , euen of your lusts , that fight in your members ? For ye lust , and haue not , &c. Therfore truly calleth hee it a warre , for the naturall contradiction which is betweene the spirit and the flesh , and betweene these desires and those .

There commeth also to these another euill , much more lamentable , and that is thys . Oftentimes men accomplish theyr wishes and desires , and they thinke that they haue sufficient , and are satisfied , and theyr estate is at that passe , that if they wil , they can liue to theyr harts content . But foorthwith another minde possesseth them , and they perswade themselues that such honours , titles , dignities , places and preheminences , are necessary for them . Now if perhaps they seeke after these , and labour to obtaine them , and if they be denied them , and are not able to compasse them , then they be strooken to the hart , & feele greater torment , then if all those thinges were wanting vnto them , which before they thought were sufficient to liue well : & thus they liue with this sting , or that I may speake better , with thys continuall scourge , as long as they are in this worlde , which disturbeth all their prosperity . And this I may compare to a gun , which hath a pin or wedge knocked into the tuch-hole , which maketh the gunne or engine to bee profitable for nothing , although it be still whole , and keepeth the same bignes and proportion , and hath still his charge and full shot , for that smal let being driuen into that narrowe hole , by which it shoulde take fire , hindereth all his strength and force . The same Art GOD vseth against the wicked , that they may plainly knowe ( so that they will open theyr eyes ) that felicitie , and the content of mans hart , is the gyft of God , which hee giueth when , and to whom it pleaseth him , without any of theyr labour or industrie , and taketh it away againe according to his pleasure , by putting a peg or pinne into the tuch-hole of the gunne : that is , by sending some of these perturbations into theyr felicity .

For thys cause , although they be mightie and rich , as outwardly appeareth , yet by reason of this hidden & secret defect , they are so desolate , and liue in so great perturbation and trouble , that thou wouldest thinke that they had nothing , and that they possessed nothing . Thys is that which Esay speaketh in the person of the Lord , against the power of the King of Assiria , Therefore , Esay , 10 , saith he , shall the Lorde God of hosts send among his fatte men , leanenesse , and vnder his glory he shall kindle a burning , like the burning of a fire . That it may appeare thereby , howe the Lord knoweth to finde out a rock , against which the shyp sayling prosperously , may be dashed in sunder , and to send weaknesse in the midst of strength , and misery in the midst of prosperitie .

The same thing is also shewed in the booke of Iob , where it is sayd , Iob , 25 , that the Gyants doe mourne vnder the waters , that we may know that God hath deepe places , and myseries for them also , as he hath for them that be base and small , who otherwise seeme more subiect to the calamities of this worlde . Salomon sheweth thys more plainly , when amongst other miseries of this world , Eccles , 6 , he reckoneth vp this as one of the greatest , saying ; There is also another euill which I saw vnder the sunne , and it is much among men : A man to whom God hath giuen riches , and treasures , and honour , and hee wanteth nothing for his soule of all that it desireth : but God giueth him not power to eate therof , but a strange man shall eate it vp . What is thys , that GOD hath not giuen him power to eate thereof , but to spend his goods , and not to haue that content by them and that rest of minde , which hee might haue of them . For by that small perturbation and trouble of which wee speake , God disposeth , that all his felicities is changed ; that thereby he may vnderstand , that as the dead letter giueth not true wisedome , but it is God that giueth it : so neither the riches and goods of this world doe giue true peace and content , but it is God that giueth it .

Therefore , that we may returne from whence wee haue digressed : If they , who haue all things that they desire , and haue not God , doe liue in sorrowes , and are exceedingly discontented ; what shall they doe , to whom all these things are wanting ? Because euery defect of them , is as a famine & as a thirst , which pincheth and afflicteth them , and as a thorne , which pricketh through theyr hart . What peace , what tranquilitie , can there be in that soule , in which there is such sedition , so great warre , and such trouble and hurly burley of appetites and cogitations ? Of such men it is very well spoken of the Prophet ; Esay , 57. A similitude . The wicked are like the raging Sea , that cannot rest . For what sea , what waters , or what windes can be more tempestuous and vnquiet , then are the passions and appetites of the wicked , which are wont to subuert Mountaines and seas ? Also , sometimes it commeth to passe , that in this sea contrary windes doe rage one against another , which is a token and a cause of a greater storme . For oftentimes the same appetites doe striue one against another , Appetites fight one against another . after the maner of contrary windes . For oftentimes that the flesh willeth , that the honour nilleth ; and that the honour desireth , that the riches refuse : and so desiring & couering all things , they knowe not what they would desire ; yea , they vnderstand not themselues , and they knowe not what to chuse , nor what to reiect : for the appetites are contrary one to another , as the humors in a surfitting infirmitie , in which the Phisitian doubteth what is to bee done , least perchance that which is conuenient for one humor , be hurtfull for another . Thys is the confusion of languages in the Tower of Babel , and that strife , for which the Prophet desireth the Lord , Psalm , 55. Destroy , ô Lord , and deuide theyr tongues , for I haue seene crueltie and strife in the Cittie . What cruelty , what deuision , what strife is this , but of wordly mens harts , and the diuersitie of their appetites , when they are contrarie amongst themselues , lusting after , and coueting contrary things , whilst one refuseth that the other desireth ?

Of the peace and inward rest in which the righteous liue .

THis , which wee haue remembred , is the condition of the wicked : on the contrary part , the righteous hauing the gouernment and moderation of all their desires and appetites , hauing also their passions tamed and temperate , and placing their felicitie not in these false and transitory things , but in GOD alone , who is the center of their happines , and in those true and eternall blessings , which no man can take or steale from them , and persecuting also with extreame hatred , ( more then that which persecuted Vatinius , ) the loue of the flesh , & the whole host of their appetites and concupiscences ; and to bee briefe , committing their whole will into the hands of GOD , they are disturbed with no such trouble , that they should lose theyr inward peace . Thys is one reward amongst many others , which the Lord promiseth to the louers of Vertue : as the holy scripture witnesseth in many places . Psalm , 119 , The kingly Prophet saith ; They shall haue much peace that loue thy law , & they shall haue none hurt . And Esay sayth ; Esay , 48 , O that thou hadst harkened to my commaundements , then had thy peace beene as the flood , and thy righteousnesse as the waues of the Sea .

The Prophet in this place , doth call thys peace a flood , for the vertue that it hath to quench the flame of our appetites , to temper the heate of our desires , and to water the barren and dry veine of our hart , and to refresh our soule . The same thing also Salomon affirmeth , Prou , 16 , saying ; When the wayes of a man please the Lord , hee will make also his enemies at peace with him . What bee these enemies , that make warre with man , but his owne passions , and the euill inclinations of the flesh , which alwayes make sad the spirit ? These therefore doe liue in peace , when as by vertue of grace , and good custome , they are accustomed to the works of the spirit , and fully rest , neither doe they mooue such cruell warre , as before they were wont . Although at the beginning vertue feele great turmoile with the passions , yet when it commeth to perfection , it worketh with greater sweetnes and facilitie , neither is there any more so great strife . To be breefe , this is that peace which the Prophet Dauid calleth by another name an enlargement or dilatation : Psalm , 1● , Thou hast enlarged , saith he , my steppes vnder mee , and mine heeles haue not slidde . By which words the Prophet would declare the difference , which is betweene the way of the righteous , A similie . and the wicked : for these , by reason of their troubled harts through feare , & the variable cogitations in which they liue , doe goe , no otherwise then a traueller , who walketh among rocks , and declining headlong places , fearing as often as he moueth his foote , least he should fall : but the way of the righteous is large and safe , and they goe by a way plaine and euen , The change of the inward man . where there is no feare of falling . The righteous vnderstand these thinges better by practise , then by theorie : for all they doe knowe , howe farre theyr hart differeth now , when they serue God , from that , which they carried about , when as they as yet sloted in the world . For then in all danger of tribulation they foorth-with were afraid , quiuered , and trembled in hart and body . But afterwards they left the way of the world , and translated their hart to the loue of eternall things , & placed all their felicitie and hope in God ; they passed through all things whatsoeuer came , with an hart so merry and peaceable , and so subiect to the will of God , that they themselues doe often maruell at so great a transformation . They seeme not to be the same they were , or at the least a newe hart is giuen them for theyr old ; they feele so great alteration in themselues . And that we may confesse the truth , they are and they are not the same : for they are the same according to nature , and not according to grace : for this alteration proceedeth from grace .

This is that which the Lorde promiseth by Esay , Esay , 43 , saying : When thou passest through the waters , I will be with thee , & through the floods , that they doe not ouerflow thee . When thou walkest through the very fire , thou shalt not be burnt , neyther shall the flame kindle vpon thee . What be these waters , but the lakes of the tribulations of this lyfe , and the flood of infinite miseries , which streame continually in it ? And what is that fire , but the heate of our flesh , which is the furnace of Babilon , which the seruants of Nabuchodonozer did heate ; that is , the deuils , from the which furnace the flames of our concupiscences arise and ascend ? Hee therefore that in the midst of these waters , and in the midst of this fire , in which all the world is hazared and endangered , doth walke safely , neyther feeleth any hurt by the water or heate , can it be , The preséce of the holy Ghost is knowne & discerned by the peace and tranquility of the minde . that hee by that should not know and acknowledge the presence of the holy Ghost , & the vertue of the Diuine grace ? This is that peace , which the holy Apostle sayth exceedeth all vnderstanding , that is , it is so high , excellent , and such a supernaturall gift , that the vnderstanding of man cannot vnderstand it of it selfe , how the fleshly hart should be so quiet , peaceable , and so at rest , in the midst of the misfortunes and stormy tempests of this world . He that vnderstandeth this , acknowledgeth and prayseth the worker of so great miracles , and sayth with the Prophet ; Psal. 46. Come and behold the works of the Lord , what desolations he hath made in the earth . Hee maketh warres to cease vnto the ends of the world : he breaketh the bow and cutteth the speare , and burneth the chariots with fire . Be still and know that I am God : I will be exalted among the Heathen : and I will be exalted in the earth .

Seeing that these things are thus , what is richer , what is sweeter , what is more to be wished then this tranquillity , then this enlargement , then this greatnes and blessed peace of the hart ? But if thou wilt proceede further , and wilt finde out from what fountaines this heauenly gift doth flow , The first cause of this peace . I say , that it doth flow from ●ll these priuiledges and prerogatiues of Vertue , which haue ●eene hetherto remembred of vs . For as in the chayne of vices one is linked and knit to another , so also in the ladder of vertues , one dependeth of another , after that manner , that which is the higher , as it bringeth forth moe fruites , so it hath moe rootes from whence it springeth . Blessed therefore is this peace , which being one of the eleuen fruites of the holy Ghost , is engendered and begotten of other fruites and priuiledges , as we haue spoken : yet especially it proceedeth from Vertue herselfe , whose vndiuidable companion Peace is . Wherefore euen as honour and outward reuerence is naturally due vnto Vertue ; so also the inward peace is due , which in like manner is both a fruite and a reward of her . The inward warre proceedeth from pride , and the vnquietnes of the passions : but when they are tamed and bridled by vertues , whose duty and function it is so to worke , then all the cause of the sedition and tumult ceaseth . This is one of those things , in which the felicity of the heauenly kingdome consisteth vpon earth , of which the Apostle speaketh ; The kingdome of God is not meate nor drinke , Rom. 14. but righteousnes and peace , and ioy in the holy Ghost . Where , by righteousnes according to the Hebrew phrase , Vertue herselfe and holines is vnderstoode , of which we speake in this place : in which together with these two admirable fruites , that is , peace and ioy in the holy Ghost , consisteth the felicity and happines begun and inchoate , which the righteous enioy in this world . That this peace is an effect of Vertue herselfe , the Lord most plainely telleth in Esay ; Esay , 32. And the worke of iustice , sayth he , shall be peace , euen the worke of iustice and quietnes , and assurance for euer . And my people shall dwell in the tabernacle of peace , and in sure dwellings , and in safe resting places . Wee must know that in this place , by quietnes is vnderstoode the inward peace , which is the tranquillity and quietnes of the passions , which trouble the quiet and peace of the soule with importunate clamours , and disordered and graceles appetites .

Secondly , The second cause . this peace ariseth from the liberty and rule of the subdued passions , of which we haue more largely spoken in the former Chapter . For euen as when a Citty is taken , and the Cittizens subdued , straightwayes there ariseth peace and tranquillity in it , so that euery one sitteth vnder his own roofe without feare , and without suspition of any hostility : so 〈◊〉 after the affections of our soule are subdued and brought vnder , which are the causes of all troubles , on a sodaine there followeth in it an inward quietnes , and a wonderfull peace , in which the soule liueth quiet and free altogether from warre , and from that importunate altercation and hurley burley of these perturbations . And so it comes to passe , that as they , when they had rule ouer him , and exercised their authority , turmoyled him , & tost him hether and thether ; so when man is free from their tiranny , & doth hold them captiue , there is not any thing left , which may breed sorrow and trouble vnto him .

Thirdly , The third cause . the same peace ariseth of the greatnes of spyrituall consolations , of which we haue also spoken before : by which the desires and affections of our appetite are brought into such order , that they are stilled , quieted , and content with that part and portion that happeneth vnto them , according to the disposition of the vpper portion of the soule . For there the part concupiscible thinketh her selfe satisfied , when she seeth her sister contented : and so the whole man resteth and is quieted , by reason of the participation and tast of the chiefest good .

The fourth cause . Fourthly , this peace proceedeth from the testimony and inward ioy of a good conscience , which bringeth great quietnes and tranquillity to the soules of the righteous , although it doth not make them vtterly secure ; for they doe not remaine without the care and dread of holy feare .

The fift cause . Lastly , this feare is engendered of hope , which the righteous haue in the Lord , for that maketh them quiet after a singuler manner , and comforteth men , in the midst of the tribulations and torments of this life , because they are strengthened with the anchor of holy hope ; that is , they hope that they haue God theyr father , theyr tutor , theyr defender and buckler , vnder whose shadow and shield they not without good cause liue securely , singing with the Prophet : Psal. 4. I will lay me downe , and also sleepe in peace : for thou , Lord , onely makest me dwell in safety . For hence springeth and ariseth the peace of the righteous , and a remedy in all theyr troubles , neyther haue they any cause to feare or lament , who haue such an helper .

Of the ninth priuiledge of Vertue : that God heareth the prayers of the righteous , and reiecteth the prayers of the wicked . CHAP. XXI .

THey that embrace and seeke after Vertue , haue yet another priuiledge , besides those , which hetherto we haue spoken of , that is , that their prayers are heard of God : and this vnto them is a notable and an excellent comfort , and a singuler helpe in all their necessities , A double deluge . and miseries of this life . For the vnderstanding of this priuiledge we must know , that there haue beene two vniuersall deluges and drownings of this world ; the one materiall , the other spirituall ; and they both had one cause , that is , Gen. 7. sin . The materiall deluge , that was in the time of Noah , left nothing aliue in the worlde , but those that were in the Arke : for the waters couered all things , so that the Sea deuoured the earth with all the labours and riches of men . But there was another flood before that , much greater then this : for it did not onely hurt and endamage the men of that age , but it brought deadly destruction to all the men of the ages past , present , and to come : neyther did it onely hurt their bodies , but also theyr soules ; for it spoyled them of all the riches of grace , which the world had receaued , by the meanes of him that was first formed . And in this miserable estate all things as yet continue , as we may see in euery creature , which newly commeth into this world , being naked and disfurnished of all the goods as well of the soule , as of the body .

From this first deluge all those miseries , beggeries , and calamities are deriued , to which mans life is subiect , which are so many and so great , that learned Wryters , and graue Doctors of the Church , haue written large and copious volumes of this matter : Philosophers also very learned , on the one part considering the dignity of man aboue all other lyuing creatures , and on the other vnto what great miseries and vices he was subiect , they could not wonder sufficiently at it , seeing so great disorder and misgouernment in the world : for they vnderstoode not the cause , which was sinne . For they did note and marke , that onely man , amongst so many liuing creatures enioying so many thousand kindes of pleasures , and desires of the flesh , was vexed with couetousnes , ambition , and insatiable desire to liue , neither with these bonds his misery to be limitted , but that hee must thinke of his death and buriall , and what shall become of him after death . Man is more miserable then any lyuing creature . There is not any liuing creature that hath a nature more fraile , or inflamed with greater gurmandize or couetousnes , neyther that feareth more vainely , or more rageth through anger . They did also see that other lyuing creatures did passe the greater part of their life , without sicknesses and infirmity , without the helpe of Phisitions ; and that all necessaries were prouided for them , without their labour or industry . But on the contrary part , they did see that miserable man was exposed and layd open to a thousand infirmities , mischaunces , necessities , and greefes , as well of soule as of body , both for himselfe , and for his friends . That which is past , greeueth him ; that which is present , afflicteth him ; that which is to come , terrifieth him ; and that oftentimes he laboureth and taketh paynes all his life long , for a morsell of bread , and a mouth full of water , to sustaine himselfe with all . Neyther can I so soone make an ende to speake of these miseries of mans life , of which blessed Iob sayth : Iob , 7. The life of man is a warfare vpon earth , and his dayes as the dayes of an hireling .

This same thing with so great tediousnes afflicted those auntient wise-men , that there be some found amongst them , who feared not to say , that they doubted , whether Nature was a mother vnto vs , or not much rather a stepdame , which hath exposed vs to so great miseries . A saying of Silenus taken captiue of Mydas . Ouid in the 11 , book of his Me●a . Another sayd : That it is the best for man neuer to haue beene borne , and the next , soone after to dye . Neyther erred he , that sayd ; That many would not haue desired life , if they had made tryall of it before . If therfore our life be thus deformed through sinne , and our chiefest renowne and principall good lost through this deluge , what remedy hath he left for man , who so grieuously hath punished mankinde ? Tell me , A simily . what remedy hath a lame and a weake sickly man , who sayling vpon the Sea , looseth at one mischance all his riches ? I know what thou wilt say vnto me , If hee haue not whereon to liue , sayst thou , neyther hath ability to traffique by reason of his infirmity , it followeth of necessity that he must begge . Goe to then , Prayer the onely remedy of man . if man in that vniuersall deluge , lost what so euer he had , and scarcely escaped the danger poore and naked ; what other remedy is left vnto him , then that like a most needy begger , he call and cry at the gates of the Lord ? This King Iehosophat teacheth plainely , 2 , Chro. 20. when he sayth : Lord , when wee are ignorant what we ought to doe , we haue onely this remedy , that we may lift vp our eyes towards thee . ● say , 38. To this agreeth King Hezechias . From day to night , sayth he , wilt thou make an ende of me ? Like a young Swallow so did I chatter , I did mourne as a Doue . As if he should haue sayd : I am so poore , and I doe so depend of thy mercy and prouidence , that not one day I am assured of my lyfe : Therefore all my exercise shall be , alwaies to mourne , grone , & poure out my sighes before thee as a Doue , and I will call and cry out vnto thee , as a young Swallow doth vnto her Dam. So this holy man spake , although he was a most mighty King . Also his Father Dauid beeing much greater then bee , neuerthelesse in all his neede he ranne to this sanctuarie , & with the same spirit , and same intent , Psalm , 142 , saith ; I cryed vnto the Lorde with my voyce : with my voyce I prayed vnto the Lord , I poured out my meditation before him , & declared mine affliction in his presence . That is , when I cast mine eyes about looking heere and there , I see all passages stopt , and the gates of hope shutte against mee ; therefore , when as mans helpe doth faile me , by prayer I desire heauenlie ayde , which God hath left vnto me , as the onely refuge & stay in all my troubles and dangers .

Perhaps thou wilt aske me , whether this remedy be safe , and vniuersall for all the necessities of our life . How sure a remedy our prayer is . Vnto this ( seeing that it dependeth of the Diuine will onelie ) none els can answer but those , whom God in this matter hath chosen to be his Secretaries , as are the Apostles & Prophets , amongst whom one saith : There is no other Nation so great , Deut , 4 , vnto whom the Gods come so neere vnto them , as the Lord our God is neere vnto vs , in all that wee call vnto him for . These be the wordes of God himselfe , although they be vttered by the mouth of a man , which ought to haue greater credite with vs , and to make vs in this matter more secure , then all the testimonies of the world : that is , when wee pray , although we see no body , who answereth vs , yet we speak not to the walls , neither doe we scatter our words in the winde , but God himselfe is present , who heareth and helpeth vs praying , pittying our neede and preparing remedie for vs , if so that remedy be con●enient and necessary . What therefore can be a greater comfort to one praying , then to haue an earnest and a pledge so certaine of the Diuine assistance ? But if this be sufficient to comfort and to confirme vs in prayer , how much more shall those things confirme vs , which Christ himselfe speaketh , and that pledge which wee haue of our labour , as hee himselfe saith in the Gospell : Math , 7 , Aske and it shall be giuen you , seeke , and yee shall finde : knocke and it shall be opened vnto you . What pawne can we haue more precious , or more certaine then this ? Who can call these wordes into doubt or question ? who by this comfort will not be refreshed and encouraged in all his prayers ? whom will not this royall charter content & satisfie ? This is one of the greatest and chiefest priuiledges , which attend vpon the louers of vertue in thys , that is , to knowe that these great and assured promises are especially made for them . For it is one of the excellentest graces , that our Lord bestoweth vpon them for the paiment of their obedience , that he alwaies is present with them praying , and that hee heareth all their prayers . Dauid assureth this vnto vs , Psalm , 34 , when hee saith ; The eyes of the Lorde are vpon the righteous , and his eares are open vnto theyr cry . And the Lord promiseth the same thing by Esay ; Esay , 58 , Then shalt thou call , sayth he , and the Lord shall aunswer : thou shalt cry , and hee shall say , Heere I am . Not onely when they cry , but before they shall cry , the holy Prophet promiseth , that the Lord shall heare them . Thys promise moreouer hath great force to obtaine other promises , as Christ himselfe sayth in Iohn : If ye abide in me , and my words abide in you , Iohn , 15 , aske what ye will , and it shall be doone vnto you . But because the greatnes of this promise did seeme to exceede all humane credit , he repeateth the same thing the second time , and that with greater asseueration , Iohn , 16 , saying : Verily , verily , I say vnto you , whatsoeuer ye shall ask ● the Father in my Name , hee will giue it you . What greater grace or fauour can bee showed ? What greater riches giuen ? or what greater domination ? Aske what you wil , saith he , and it shall be giuen vnto you . O word worthy of such a promiser : who could promise this that is not God ? What power could extend it selfe to things so hard and magnificent , but the power of God alone ?

How farre prayer extendeth it selfe . This after some manner , maketh man the Lorde of all , thys deliuereth vnto him the key of the Diuine treasuries . All other gifts , and Diuine graces haue the● lymits , in which they are circumscribed . But thys amongst the rest , as a royall gift of the infinite Lord , hath the nature of his infinitenes , that it is neyther determined with these , or those limits : but it is said , all whatsoeuer ye wil , so that it be conducent to your saluation . And if men were iust prisers and esteemers of things , how greatly were they to esteeme this promise ? Of what great woorth would a man make it , if he had found this fauour with some King , who would giue vnto him , whatsoeuer he should aske ? If an earthly King would be in such price with thee , shall not this heauenly King be in greater ? But if thou shalt esteeme these to bee naked words , and that the effect and fruite dooth not follow the promise , looke into the liues of the Saints , and consider what they haue done onely by prayer . How great things did Moses in Egipt , and in all that iourney through the wildernes , What great things the Saints haue doone by prayer . onelie by prayer ? What great things did Elias and Elizeus effect & bring to passe , onely by prayer ? What great miracles did the Apostles by prayer onely ? With this Armour did the Saints fight : with this they haue ouerthrowne the power of deuils ; by thys they haue triumphed ouer the world : by this they haue exceeded nature : by this they haue mittigated & quenched the heat of fire : to conclude , by this they haue pacified the wrath of the Lord , and haue obtayned whatsoeuer they would .

This therefore is the rewarde promised to the obedience of the righteous , that seeing they are so faithfull & obedient to the voyce of the Lord , he semblably dealeth with them ; & because they answere vnto his voyce , when hee calleth and cryeth vnto them , it is meete that he should remunerate them after the same manner . Hence it is that Salomon saith , That an obedient man doth speake of victory ; Prou , 12 , for it is meete , that God should doe the will of man , when man doth the will of God .

Hetherto of the prayer of the righteous . But contrarily speaketh the Lord of the prayer of the wicked ; Esay , 1 , When you shal stretch out your hands , I will hide mine eyes from you : and though you make many prayers , Ierem , 2 , I will not heare . And by Ieremie the Lorde dooth threaten them , saying : And in the time of theyr trouble , they will say : Arise and helpe vs . But where are thy gods that thou hast made thee ? Let them arise , if they can helpe thee in the time of thy trouble . Iob , 27 , In the booke of Iob also it is written ; For what hope hath the hypocrite , when he hath heaped vp riches , if God take away his soule ? Will God heare his cry when trouble commeth vpon him ? And also Saint Iohn in his Canonicall Epistle dooth subscribe vnto thys ; Beloued , 1 , Iohn , 3 , saith he , if our hart condemne vs not , then haue wee boldnes toward God . And whatsoeuer we aske , we receiue of him , because we keepe his commaundements , and doe those things which are pleasing in his sight . Not vnlike to this , is that of the Psalmographer , If I regard wickedness in mine hart , Psalm , 66 , the Lord will not heare mee . But God hath heard me , and considered the voyce of my prayer : because I haue not dealt wickedly .

A thousand such like authorities may be brought out of the holy Scriptures , of which may be easily gathered the difference , which is betweene the prayers of the righteous , and of the wicked , and by consequent , how farre the one part excelleth the other , when as the one is heard , and dealt with all as sonnes , the other reiected as enemies . For when they doe not ioyne good works to theyr prayers , neither that deuotion & feruour of spirit , neither that charitie and humilitie , which is required : it is no maruell , if they be not heard . For the petition , as Ciprian sayth , is not forcible , when the prayer is barren .

Of the tenth priuiledge of Vertue : which is the helpe and fauour of God , which the righteous feele and tast of in their tribulations : and of the impatience and torment of the wicked in carrying theirs . CHAP. XXII .

VErtue also hath another priuiledge no lesse admirable : that is , that strength & fortitude is giuen to the louers of Vertue , that they may beare theyr tribulations with ioy , which in this life shal neuer be wanting vnto them . For we know , that there is not any sea so stormy and rempestuous in this world , Our lyfe is a Sea . as our life is : for in it there is not found any felicitie so safe and secure , which is not subiect to a thousand kindes of casualties , which at all times hang ouer our heads . Surely it is a thing worthy of consideration , to see with what great difference good and euill men doe passe through this miserable world : for the good , knowing that they haue GOD to be theyr Father , and that it is he , that bids them drinke of this cup , like vnto a medicine prescribed of a most wise and skilfull Phisitian ; and that tribulation is as a file , the which the sharper it is it so much the more maketh the soule purer , brighter , and more shining , and doth scoure of all the rust : and considering in like manner , that it is it , which maketh men humbler in their thoughts ; more feruent in their prayers , and more pure in their consciences : I say that the righteous knowing and considering of these things and the like , cast downe theyr heads , and are humbled as little ones , in the time of tribulation : and also they poure in water into the cup of affliction , or ( that I may speake better ) God himselfe poureth it in : Psal 80. who , as the Prophet sayth , Giueth vs teares to drinke in measure . God doth temper and prop●rtionate tribulations according to the strength and ability of men . There is no Phisition , that with so great care and diligence doth measure and proportionate the quantity of his phisick , which he giueth to his diseased patient , according to the quallity of his complexion : as our heauenly Phisition doth proportionate the medicine of tribulation , which he deuideth to the righteous , according to the quality of theyr strength , by which they may be able to beare it .

But if at any time the labour and payne encreaseth , the helpe and ayde also encreaseth , least man should faynt : and he is made so much the richer , by how much his tribulation is mightier : that he may not flye from it , Tribulation profitable . as from a dangerous and hurtfull thing ; but that he may desire it , as a merchandize of great gaine . For these causes the righteous oftentimes doe beare calamities and miseries , not onely with patience , but also with ioy . For they doe not looke vpon the labour , but vpon the reward : not vpon the payne , but vpon the crowne : not vpon the bitternes of the medicine , but vpon the health which it bringeth : not vpon the griefe of the chasticement , but vpon the loue of the chasticer , who himselfe sayth , that hee chasticeth euery one whom he loueth . The ayde of the Diuine grace , doth ioyne it selfe to this consideration , as already we haue sayd ; which neuer forsaketh the righteous in the ●me of tribulation .

For seeing that God is so true and faythfull a friend vnto his , God is present with the righteous in tribulation . he is neuer nearer vnto them , then in theyr tribulation and trouble : although the contrary seemeth to be true . Runne throughout all the holy Scripture , and thou shalt scarcely finde any thing , which is so often repeated and promised , as this which we heere speake of . Is it not written of him , that he is a helper in neede and tribulation ? Is it not he , that inuiteth vs , to call vpon him at that time ? Psal. 50. Call vpon me , sayth hee , in the day of trouble : so will I deliuer thee , and thou shalt glorifie me . Doth not the Prophet testifie this , as hauing had experience of it himselfe ? When I called , Psal. 4. sayth he , the God of my righteousnes heard me , thou ô God hast set me at liberty , when I was in distresse . Is not he that Lord , Psal. 55. in whom the same Prophet trusting sayd ; I will wayte for the Lord , who hath deliuered me from faynting , and from the stormie wind and tempest . Which tempest is not of this Sea , but that , which afflicteth and excruciateth the hart of him that faynteth and , is weake , when it is troubled ; which tempest , by so much is the greater , by how much the hart is weaker and seebler . This truth the same Prophet confirmeth in many places , eyther with the same words , or with words more effectuall : both that we might be confirmed in the fayth of this truth : and also that we might be strengthened and comforted in our weakenes . Psal. 35. For the saluation , sayth he , of the righteous is of the Lord , and he is theyr protectour in the time of tribulation : and the Lord shall helpe them and deliuer them , and shall take them from among sinners . and shal saue them , because they trusted in him . And in another place yet more plainely . Psal. 31. How great is thy goodnes ô Lord , which thou hast layd vp for them , that feare thee , and done to thew● that trust in thee , euen before the sonnes of men . Thou doost hide them priuily in thy presence from the pride of men : thou keepest them secretly in thy Tabernacle from the strife of tongues . Blessed be the Lord : for he hath shewed his meruailous kindnes toward mee in a strong Cittie . Though I sayd in mine hast , I am cast out of thy sight , yet thou heardest the voyce of my prayer , when I cryed vnto thee . Thou seest heere how manifestly the Prophet demonstrateth the fauour and ayde , which the righteous haue of God in their greatest and sorest troubles . But it is to be noted , that he sayth ; Thou doost hide them priuily in thy presence , A simily . signifying ( as a certaine interpreter sayth ) that as a King when hee would keepe any man safe from danger ; placeth him in his Pallace , that not onely the wals of the King , but also the eyes of the King may defend him from his enemies : then the which gard none can be safer : so the heauenly King by the same prouidence doth defend his . Hence it is that we see and reade , that the Saints oftentimes being compassed with many dangers & temptations haue endured them , and borne them with a minde quiet and vntroubled , and with ● countenance and iesture cheerefull , pleasant , and merry . For they are assured that they haue that faithfull gard present , which will neuer forsake them : and then chiefely and especially to be present , Dan. 3. when the dangers come to the highest . Those three young men felt this , whom Nabuchodonozer commaunded at Babilon to be cast into the firy furnace : among whom the Angell of the Lord walked in the midst of the fire , and cast out the flame of the fire out of the furnace , and made the midst of the furnace like a coole and refreshing wind , and the fire touched them not , neyther troubled them , nor brought any greeuance vnto them . And the King was astonished , and sayd ; Did wee not cast three men bound into the midst of the fire ? And behold , I see foure men loosed , and walking in the midst of the fire . And the fourth is beautifull as the sonne of God . Thou seest then how the presence of our Lord is at hand in troubles . That argument of this matter is not lesse , which the Lord performed for that holy young man Ioseph , after he was sold of his brethren . Wised. 10. For hedeliuered him from sinne ( as it is in the booke of Wisedome ) he went downe with him into the dungeon , and fayled him not in the bands : till he had brought him the seepter of the realme , and power against those that oppressed him , and them that had accused him , he declared to be lyers , and gaue him perpetuall glory .

These examples confirme that Diuine promise , which is in Dauid : I am with him , sayth the Lord , in trouble ; I will deliuer him , and I will honour him . O happy trouble , which deserueth to haue such a companion . Which seeing that it is so , let vs all lift vp our voyces with Saint Bernard , and say : O Lord send me trouble , All vertues helpe the afflicted . that thou mayst alwayes be with mee . With this the ayde and supply of all vertues doe ioyne themselues , which concurre at this time , that they may strengthen , corroborate , and rayse vp the distressed minde . For euen as when the hart is distressed and afflicted , A simily . all the blood from euery part runneth thether , that it may releeue and comfort it , that it faynt not : so the soule when it is oppressed with griefe and anguish , forthwith all the vertues runne vnto it , and releeue it , now after this manner , now after that . But after a more especiall maner Fayth is present , bringing a cleare and plaine knowledge both of the good things , and of the euill in the life to come : in comparison of which , all the calamities and miseries of this world are of no moment . Hope commeth , which maketh men patient in all their troubles and afflictions , in looking for a reward . The loue of God commeth , with which loue they being inflamed , desire with great feruentnes to beare all kinde of sorrowes and afflictions in this life . Obedience and the conforming of our wils with the Diuine will runneth & hasteth hether ; at whose hands they receaue with ioy , and without murmuring , whatsoeuer is giuen vnto them . Patience ioyneth herselfe vnto these , whose property is to strengthen the shoulders , that men may be able to beare all those burthens , which are layd vpon them . Humility hath also heere her function and worke , which bendeth the hart as a young twig , shaken and tossed to and fro of the stormy wind of tribulation , and maketh man to be humbled vnder the mighty hand of the Lord ; whilst he acknowledgeth , that those things which he suffereth are much lesser , then his sinnes 〈◊〉 . To conclude , the consideration of the labours and ●orrowes of Christ crucified , and the afflictions of all the holy Saints doe exceedingly helpe , in comparison of whom all our tribulations are as though they were not .

Mimesis , called the figure of imitation , or counterfetting of words and iestures . Rom. 8. After this manner therfore the vertues helpe them , who are in affliction and calamity ; euery one with their proper and peculier functions ; neyther onely with theyr functions , but also ( if I may say so ) with their words and exhortations . First of all 〈…〉 : The afflictions of this present time are not woorthy of the glory , which shall be shewed vnto vs . Charity sayth , that it is meete and reason , that we should suffer and beare all things for his loue , who so deerely and tenderly hath loued vs . Gratitude sayth with blessed Iob ; Iob , 2. Shall we receaue good at the hand of God , and not receaue euill ? Repentance sayth , it is meet , that he should suffer something against his will , who so often hath wrought wickednes against the Diuine will . Faythfulnes addeth , that it is right and reason , that he should be once found faythfull and gratefull in his life , who hath receaued so great gifts , and so many graces of God through the whole course of his life . Patience admonisheth , that tribulations are the matter of patience , Or doe bring forth patience : Rom. 5. and patience bringeth forth experience , and experience hope , and hope maketh not ashamed . Obedience sayth , that there is not a greater sacrifice , or more acceptable to God , then in all trouble to conforme ourselues to the good pleasure of Gods will . But amongst all the vertues , liuely Hope helpeth man in that time , after a singuler and an especiall manner , and it wonderfully strengtheneth our hart in the midst of tribulations . The Apostle declareth this , who when hee had sayd ; Reioycing in hope , Rom , 12 , he further addeth , and patient in tribulation : not being ignorant that one followeth another : that is , of the ioy of Hope , followeth the fortitude of Patience . For which cause the Apostle not vnelegantly calleth Hope an anchor : Hope is an Anchor . Hebr , 6 , for euen as when it is fastned into the earth , it keepeth the shyppe safe , which stayeth in the midst of the waues , and maketh it , that it feareth not the billowes of the raging sea : so liuely Hope , beeing firmly fixed vppon the heauenly promises , preserueth the minde of the righteous vnremoued in the midst of the waues of this world , and maketh it , that it contemneth and despiseth all the storme & tempest of the winds . So it is reported that a certaine holy man did in times past , who seeing himselfe enclosed on euery side with tribulations , sayd : That good that I looke for is so great , that all punishment and all torment is a pleasure vnto me .

Therefore thou vnderstandest , my brother , how all vertues concurre to strengthen the mindes of the righteous , when they see them in a straight . And although a man be weake and fearfull , yet forthwith he returneth to himselfe , & to his right mind , and with greater affection and zeale , sayth : If thou shalt fayle in the time of triall , when God hath determined to try & proue thee , where is thy liuely Fayth , by which thou beleeuest in him ? where is thy charity ? where is thy fortitude ? where is thy obedience ? where is thy patience ? where is thy faithfulnesse ? and where is thy strength of hope ? Is this the end of all thy labors ? is this thy good purpose ? is this that thou so often desiredst , & prayedst to God for ? Remember , that Christianitie consisteth not onely in this , Wherein true Christianitie consisteth . to fast , to pray , to heare seruice and sermons , but it is necessary , that God find thee faithfull , as another Iob , or Abraham , in the time of trouble . A righteous man beeing helped after this manner by his good meditations and contemplations , by his owne vertue , and by the fauour of the Diuine grace , which neuer forsaketh him , at length commeth to that passe , that he beareth the burden of his troubles not onely with patience , but also with thanks-giuing , and with great ioy . A proofe of this , is the example of the holy man Tobias the elder , of whom it is written , that after many calamities , with which he was proued ; yea by Gods sufferance he lost his sight in his old age , that an example of patience might be giuen vnto men : he was neither consumed through griefe of minde , neither lost he that sayth and obedience , which before he had . Wherefore the Scripture sayth ; Tob , 2. But God therefore suffered this temptation to happen vnto him , that an example of his patience might remaine vnto posteritie : like as of holy Iob. For when as hee had alwayes feared God , euen from his infancie , and had kept his commaundements , hee did not murmur against God , that this plague of blindnesse fell vppon him : but he remained vnmoueable in the feare of GOD , giuing thanks to God all the dayes of his life .

Thou seest therefore , that the holy Ghost dooth adde patience in troubles , vnto vertue and vnto the feare of the Lorde , which this holy man had , according to that , which before hath beene said . There might also in this place be remembred certaine excellent and famous examples of our time : in which certaine men and maids , the seruants of GOD , haue borne very great troubles and afflictions with great ioy : who in bitternesse haue found sweetnes , in tempest a calme , and in the midst of the Babylonian fornace haue found a most wholsome and comfortable refreshing .

Of the impatience and fury of the wicked in tribulations .

THere is lesser cause to praise the Lord , when we see the righteous constant in tribulation ; then there is to lament and grieue , when we see the wicked compassed and enclosed with troubles . The wicked are vnfit to beare tribulations . For these haue neither charitie , nor fortitude , nor hope , nor any vertues like vnto those : and so tribulations finde them vnarmed and vnprepared : neither haue they light , by benefit of which they might see that , which the righteous doe see through fayth : neither doe they embrace that by a liuely hope , neyther by experience haue they tryed that singuler goodnes , & fatherlie prouidence of God , by which he watcheth ouer his . It is a thing worthy of exceeding sorrow , to see them swallowed vp in this sea , neither to finde any footing , nor any body to reach the hand vnto them to stay and support them . For whilst they haue not this helpe , and saile without this Pilot and Gouernor , and fight without this Armour , what is to be hoped for of them , but that they must be drowned and make shypwracke in that storme and tempest : or that they must be slaine in this warre ? What is to be hoped for of them , but that they must be tossed with the stormes of windes , and with the floods of tribulations : and that they must split theyr ship against the rocks of wrath , faint-hartednes , impatience , blasphemy , and desperation ?

There are many also found , The force of impatience . who furthermore haue lost their vnderstanding , their health , their life , or els their sight , through continuall mourning & teares . So that one part of men , as most pure gold , tried in the fire of affliction , remaineth firme & vnconquerable : and another part , as lead or tinne , foorth-with is melted through the heate of the fire . Therfore , whilst one sorroweth , another singeth ; and where one is drowned and choked , another swimmeth and walketh dry foote : therfore in the Tabernacles of the righteous , alwaies the voyce of prayse and myrth dooth sound ; but in the houses of sinners , lamentations are alwaies heard , and voyces full of misery and confusion . But if thou wilt more plainly vnderstand that which I say , consider the sighes and sorrowes , and the extreame lamentations of certaine great noble women , after that by death they had lost a son or a husband ; and thou shalt find , that some of them haue closelie shutte vp themselues in obscure and darke places , where they might neither see the Sunne , nor the Moone : others , lyke beasts , shutte themselues vp in Caues and Dennes of the earth ; others , haue cast themselues into the fire : others , to whom lyfe was a payne , and death a desire , haue dashed out theyr owne braynes against a wall . To be briefe , others after easier maners through impatience , and vehemencie of sorrowe , haue ended theyr liues , and ouerthrowne their families . But this is more , that not onely they haue been cruel and inhumane vnto themselues , but they haue maliciously spurn'd against God , blaspheming his Name , and reuiling and reproching his prouidence , cursing his iustice , banning his mercy , and opening theyr sacriligious mouthes against heauen , and against the high and soueraigne maiestie of God . Hence it is that calamities and miseries at the length doe raine and shoure vpon their houses , and theyr miseries are doubled , Miseries are doubled vpon the impatient . which the Lord sendeth vnto them for so great blasphemies . For this reward deserueth he , who spetteth in the face of God , and willingly kicketh against the pricke . Yea , oftentimes this worke of the hand of GOD , is wont to be most iust , that hee suffereth man from one calamitie and tribulation , to fall into greater . Wherefore , these vnhappy and miserable wretches , the guidance of Vertue leauing them , doe all thinges after a contrary and preposterous manner , and doe peruert all order in the time of tribulation : they blaspheme , where they ought to blesse ; they are proude , when humilitie is required ; augmenting their owne woe and misfortune with that punishment they bring vpon themselues ; and making their case more desperate , with that medicine , which they thought to apply vntothemselues : which is as the beginning of one hell , and going to another , which is prepared . For if hell be a place of punishments and sinnes , what hindereth , but that wee may say , that there is a certaine resemblance of hell , where so many punishments , and so many sinnes , are found .

Mourning doth nothing profit the impatient . But besides all these , what griefe is it to see , howsoeuer it be done , yet that there is no remedy but that tribulation must bee suffered : but to take them vpon vs , and to beare them with patience , doth make the burden lighter , and is well pleasing vnto God : but how miserable is that man , which loseth the fruite of his patience , for beare he must , & increaseth by impatience the bitternes of his condition , which sorer afflicteth then the misfortune . It is a miserable thing to labour , and to haue no fruite of the labour , neither to profit any thing by it . But much more greater is it , to lose that is gotten by labour : and when thou hast an ill night , to lose also a good day . All these things doe manifestly teach , with what great difference good and euill men doe beare tribulations : how great peace , ioy , and strength the good doe feele , when as the wicked doe suffer so great afflictions and perturbations of the minde .

This was in times past excellently shadowed , in that great clamor & lamentation , which was heard throughout the whole land of Egypt , Exod. 12 , when the Lord had smitten all their first borne , neither was there an house , in which there was not a cry : but in the land of Goshen , where the chyldren of Israell dwelt , there was quiet rest , so that a dogge did not barke against any one . But what shall I besides this peace speake of the profit , One & the selfe s●me tribulation , doth profit the righteous , & hurt the wicked . which the righteous draw out of tribulations , by which the wicked do reape so great losses and hurts . For , as Chrisostome saith , from one and the selfe same fire , both the gold is made bright & shyning , and the wood is burnt and consumed : so by the fire of affliction , the righteous is made more beautifull , as gold ; but the vnrighteous , as dry and vnfruitful wood , is turned into coales & ashes . Augustine in his first booke of Cittie of God , cap. 8 Not vnlike to this is the sentence of Augustine . Vnder the same flayle , sayth he , the huskes are diminished and broken , but the grane purged and purified : neither therefore is the mother or lees confounded with the oyle , because they are pressed and troden vnder the same presse or plancke : so one & the selfe same weight pressing the good and the badde , doth try , purifie , and purge the good ; but doth damnifie , consume , and wast the bad . Whereupon , in the same affliction the wicked doe detest & blaspheme God : but the righteous do pray vnto him , & praise him . So much it behoueth , not what is suffered , but who suffereth it . For by the same motion in sifting a thing the refusse is tossed foorth , and the spyce doth smell fragrantly . Thys sayth hee . Exod , 14 , The same thing also is prefigured by the Red-sea , which not onely dyd not swallow vp the chyldren of Israell , but it was a wall vnto them on theyr right hand and on theyr left . But on the contrary part , those waters returning to theyr course , ouerwhelmed the Charrets and the horse-men of all the Armie of Pharao , and drowned them in the midst of the sea . The waters therefore of tribulation are for the greater protection and safegard of the good , and also for the preseruation and exercise of theyr humilitie and patience . But vnto the wicked , they are as dangerous and deadly waters , which swalloweth them into the pitte of impatience , blasphemie , and desperation .

Thou hast therefore , my brother , another prerogatiue , by which vertue excelleth vice , for which the Phylosophers loued , and so greatly esteemed phylosophie , supposing , that it belonged onely to philosophy , to make men constant in affliction . But they were deceaued in thys , as also in manie other things : for as neyther true Vertue , Constancy in affliction is not to be sought in Philosophy . so neyther true constancie , is to be found amongst Philosophers , but in the schoole of that Lord , who being nayled vpon the Crosse , doth comfort his by his owne example , and raigning in heauen doth strengthen them by his spirit , and promising them eternall glory , by a liuely hope doth rayse vp their minds : which comforts are not to be found in humane Philosophy .

Of the eleuenth priuiledge of Vertue , that is , that the Lord doth prouide temporall blessings for the louers of Vertue . CHAP. XXIII .

WHatsoeuer hetherto hath beene spoken , pertayneth to the spirituall blessings and riches , which the Lord God in this life , besides the eternal glory of the life to come , bestoweth vpon the louers of Vertue . But these blessings are promised to the world , at the comming of Christ , as the Oracles of the Prophets haue fore-told . Therfore rightly he is called the Sauiour of the world , seeing that by him true saluation is giuen : as grace , wisedome , peace , victory , and conquest ouer our passions and affections : the comfort also of the holy Ghost , the riches of hope , and to conclude , all other blessings , which are required to the attaynement of this saluation ; of which the Prophet sayd ; Israel shall be saued in the Lord , Esay . 45. with an euerlasting saluation . But if any man be found so carnall , who more respecteth temporall blessings , or the welfare of the flesh , rather then spirituall blessings , or the welfare of the spirit , as the Iewes did ; let him proceede , I will not that therefore there should be varience and contention betweene vs : yea , we will giue him longer space to deliberate of this matter , then hee himselfe would desire . Tell me , what meaneth that of the wise-man , when directing his speach to speake of true wisedome , in which the perfection of Vertue consisteth , Prou. 3. he sayth ; Length of dayes is in her right hand , and in her left hand riches and glory ? So that she hath in her hands two kinde of blessings , to which she inuiteth men : in one she hath eternall blessings , and in the other temporall . Doe not thinke that God doth forsake his , so that they perish through hunger : neyther is he so vnprouident or so negligent , that seeing he giueth meate in due season to Ants and Wormes of the earth : God doth not suffer his to be hunger-starned . Math. 6. that he will suffer men to famish , who night and day serue in his house . But if thou wilt not beleeue me , read● if it please thee the sixt Chapter of Mathew through , and thou shalt see and finde the certainty and assured pledge of this promise . Behold , sayth the Lord , the fowles of the heauen : for they sow not , neyther reape , nor carry into the barnes : yet your heauenly father feedeth them . Are yee not much better then they ? And concluding this matter , he addeth ; Therefore take no thought , saying , what shall we eate ? or what shall we drinke ? or where-with shall we be cloathed ? For after all these things seeke the Gentiles . For your heauenly father knoweth , that yee haue neede of all these things . But seeke yee first the kingdome of God , and his righteousnes , and all these things shall be ministred vnto you . For this cause the kingly Prophet inuiteth vs to serue the Lord , Psal. 34. saying ; O feare the Lord yee that be his Saints : for they that feare him lacke nothing . The Lyons doe lacke , and suffer hunger : but they that seeke the Lord , shall want no manner of thing that is good . And this is so certaine , that the same Prophet sayth in another place . Psal 37. I haue been young and now am old : and yet saw I neuer the righteous forsaken , nor his seede begging their bread . But if thou desirest a longer tractate of this matter , that thou mayst see what the righteous are to looke for ; heare what great things God in Deuteronomy promiseth to the obseruers of his law ; If , sayth he , thou shalt harken diligently vnto the voyce of the Lord thy God , Deut. 28. and obserue and doe all his commaundements , which I commaund thee this day : the Lord will set thee on high aboue all nations of the earth . And all these blessings shall come on thee , and ouertake thee , if thou shalt harken vnto the voyce of the Lord thy God . Blessed shalt thou be in the Citty , and blessed in the field . Blessed shall be the fruite of thy body , and the fruite of thy ground , and the fruite of thy cattell , the encrease of thy kine , and the flockes of thy sheepe . Blessed shall be thy basket and thy store . Blessed shalt thou be when thou commest in , and blessed when thou goest out . The Lord shall giue ouer thine enemies that rise against thee , that they may fall before thy face : they shall come out against thee one way , and flee before thee seauen wayes . The Lord shall commaund the blessing vpon thee in thy store-houses , and in all that thou settest thine hand vnto , and will blesse thee in the land , which the Lord thy God giueth thee . The Lord shall make thee on holy people vnto himselfe , as he hath sworne vnto thee : if thou shall keepe the commaundements of the Lord thy God , and walke in his wayes . And all nations of the earth shall see , that the name of the Lord is called vpon ouer thee , and they shall be afrayd of thee . And the Lord shall make thee plenteous in goods , in the fruite of thy body , in the fruite of thy cattell , and in the fruite of thy ground , in the land which the Lord sware vnto thy fathers to giue thee . The Lord shall open vnto thee his good treasure , the heauen to giue raine vnto thy Land in due season , and to blesse all the labours of thy hand .

The temporall promises of the old Testament after some manner doe also pertayne vnto the righteous of the new Testament . Tell mee , what riches , what treasures may be compared to these blessings ? But if thou shalt say , that these promises are rather made vnto the Iewes , then vnto Christians : ( for vnto these according to Ezechiel those more excellent blessings , as are the blessings of grace , and of glory , are promised ) yet as in that carnall law , God did not denie to the righteous Iewes spyrituall blessings , so in the spirituall law he doth not withdraw temporall prosperity from good Christians : yea , hee doth giue vnto them temporall blessings , and that with a double commodity ; neyther of which the wicked haue . The first is , because as a skilfull Phisitian , he bestoweth these blessings vpon them after that measure , which their neede requireth : that by this way they may be releeued , and not waxe proude , neyther beeing fatted and crammed kick and spurne . This commodity the wicked haue not ; for they scrape together as much as they are able , neuer regarding theyr saluation . When as notwithstanding the superfluity of temporall goods is not lesse hurtfull to the soule , then that meate is to the body , which cannot be by any meanes digested . A similitude . For although it is necessary and needefull to eate for the releefe and sustentation of the body : yet superfluity of meate doth very much hurt . So although the life of man consisteth in the blood , yet too much aboundance of blood , is the cause of death , and oftentimes killeth men . The second commodity is , because lesser pelse , and a measurable and an indifferent possession of riches doth bring greater quietnes and tranquillity vnto the soule : which is the end , why men with such greedines desire temporall goods . For whatsoeuer God can doe by second causes , he can doe it , yea more perfectly , by himselfe , without those meanes . So hath hee done in all his Saints ; in whose name the Apostle sayth : 2 , Cor. 8. Hauing nothing , and possessing all things : For so little doth suffice vs , that we hauing very little , and being therewith content , we seeme vnto our selues to be the Lords of the whole world . A similitude . A trauailer for his prouision in his voyage carrieth his money in gold : for so he is the richer , and he is troubled with lesse weight : after the same manner also our Lord doth lighten his , laying vpon them but easie burthens , but yet sufficient , and that which may content them . After this manner the righteous doe goe naked , yet they are content : they are poore , and yet they are rich . But the rich when they are full of wealth , yet dye for hunger ; and when as they sit euen vp to the lips in water , yet they are slayne with thirst , as the Poets in times past fabled of Tantalus . For this and such like causes , that great Prophet long agoe did prayse the obseruance of the Diuine law , willing that in it all our meditation should be . For he knew very well , that in this all things were fulfilled . These be his words . Deut. 6. Seate all these words in your harts and in your soules , and bind them for a signe vpon your hands , and they shall be as frontlets betweene your eyes . And yee shall teach and rehearse them continually vnto your children , and shall talke of them when yee tarry in your houses , and when yee walke by the way , and when yee lye downe , and when yee rise vp . Also thou shalt write them vpon the posts of thine house , and vpon thy gates : that thy dayes , and the dayes of thy children may be multiplied in the Land , which the Lord sware vnto your fathers , In the keeping of the law al good things are found . to giue yee for euer . O holy Prophet , what I pray thee hast thou found worthy of so great commendation in the keeping of the law ? It is not to be doubted , but thou , who wast so great a Prophet , and a Secretary of the Diuine counsaile , didst vnderstand the inestimable greatnes of this good ; and knewest that in it were to be found all kinde of blessings , present , and to come ; temporall , and eternall ; corporall , and spirituall ; and he that hath satisfied the law , hath fulfilled all things . Thou knewest very well , To him that keepeth the law of the Lord all that a man did not loose his time , when hee was occupied in doing Gods will : yea , then to labour in hys owne Vineyard : then to water his gardens ; to till his fields ; and to dispatch all his busines better , things succeede and prosper well . then if he had laboured with his owne hands : for he satisfying Gods will , casteth all his care vpon God , who finisheth all the rest . For this is the law of the league and federacie , which God made with man ; that man should keepe his commaundements , and God would prouide all necessary things for him , and doe his busines . Neyther shall this league and couenant be euer violated of God . For if man be a faythfull seruant vnto God , God will be a faythfull Lord and patrone vnto man . Luke , 10. This is that one thing which the Lord sayd was necessary : that is , to know , to loue , and to serue God ; for this one thing being kept and obserued , all the rest are well and in safety . 1 , Tim. 4. Godlines , sayth Paule , is profitable vnto all things , which hath the promise of the life present , and of that , that is to come . See , I pray thee , how plainely heere the Apostle promiseth vnto godlines , ( which is the worship and seruice of God ) not onelie the blessings of eternall life , but also of this life : as much as are conducent to obtayne the other . But we must note heere , that labour is not excluded : for man must also labour and doe that lyeth in him , according to the quality of his estate and condition .

Of the scarsitie and pouerty of the wicked .

BVt if any man on the contrary part would know , how great the aduersities , calamities , and pouerties of the wicked be , let him reade the eight and twenty Chapter of Deuteronomie , and there he shall finde those things , that both will make him wonder and tremble . Amongst many other things thus speaketh the Scripture : Deut. 28. But if thou will not harken vnto the voyce of the Lord thy God , to keepe and to doe all his commaundements , and his ordinances , which I commaund thee this day , all these curses shall come vpon thee , and ouertake thee . Cursed shalt thou be in the Citty , and cursed in the field . Cursed shall be thy basket and thy store . Cursed shall be the fruite of thy body , and the fruite of thy Land , and the increase of thy kine , and the flocks of thy sheepe . Cursed shalt thou be when thou goest in , and cursed when thou goest out . The Lord shall send vpon thee cursing , destruction , and rebuke , in all that thou settest thine hand to , and that thou doest , vntill he destroy thee , and bring thee to naught quickly , because of the wickednes of thine inuentions , and because thou hast forsaken me . The Lord shal make the pestilence cleaue vnto thee , vntill hee haue consumed thee from of the Land whether thou goest to enioy it . The Lord shall smite thee with swelling , with feauers , heate , burning , and with the sword , with blasting and mildeaw : and they shall follow thee vntill thou perrish . And the heauen that is ouer thy head , shal be brasse , and the earth that is vnder thee shal be yron . The Lord shall turne the raine of the Lande into powder and dust , from heauen shal they come downe vpon thee , vntill thou be brought to naught . And the Lorde shall cause thee to fall before thine enemies : thou shalt come out one way against them , and flee seauen wayes before them , and shalt be scattered among all the kingdomes of the earth . And thy carkasse shal be meate vnto all manner of foules of the ayre , and vnto the beasts of the earth , and no man shal fray them away . The Lorde will smite thee with the botch of Egipt , and the Emerods , scab , and itch , that thou maist not be healed thereof . And the Lord shall smite thee with madnes & blindnes , and dazing of hart . Thou shalt grope at noone dayes , as the blind gropeth in darknes , and shalt not prosper in thy waies : Thou shalt be oppressed with wrong , and be polled euermore , and no man shall succour thee . Thou shalt be betrothed vnto a wife , and another man shall lye with her : thou shalt build an house , and not dwell therein : thou shalt also plant a vineyard , & shalt not gather the grapes . Thine Oxe shal be slaine before thine eyes , & thou shalt not eate thereof : thine Asse shall bee violently taken away before thy face , and shall not be restored to thee againe : thy sheepe shal be giuen vnto thine enemies , & no man shall rescue them . Thy sonnes and thy daughters , shall be giuen vnto another Nation , & thine eyes shall see it , & daze vpon them all the day long : and there shall be no might in thine hand . The fruite of thy Land , and all thy labours , shall a Nation which thou knowest not , eate vp : & thou shalt continually suffer violence , & be oppressed alway : so that thou shalt be cleane beside thy selfe , for the sight of thine eyes which thou shalt see . The Lorde shall smite thee in the knees & legs with a mischieuous botch , that cannot be healed , from the sole of thy foote vnto the toppe of thy head . The Lord shall bring thee & thy King , which thou shalt sette ouer thee , vnto a Nation , which neither thou , nor thy Fathers haue knowne , that there thou mayest serue strange Gods , wood & stone . And thou shalt be wondered at , spoken of , and iested at , among all Nations whether the Lorde shall carry thee . At the length , after many and horrible curses , he addeth , saying : And all these curses shal come vpon thee , & ouertake thee , till thou be destroyed : because thou harkenedst not vnto the voyce of the Lord thy God , to keepe his commaundements , and his ordinaunces which he commanded thee . And they shall be vpon thee for signes & wonders , & vpon thy seede for euer : because thou ser●edst not the Lord thy God with ioyfulnesse , & with a good hart , when thou haddest aboundance of all things . Therefore shalt thou serue thine enemy , which the Lord shall send vpon thee , in hunger & thirst , in nakednesse , and in neede of all things : & he shal put a yoke of yron vpon thy necke , vntil he haue brought thee to naught . And the Lord shall bring a Nations vpon thee from farre , & from the end of the world , as swift as an Eagle flieth , a Nation whose tongue thou shalt not vnderstand : A nation of a shamelesse & cruell countenaunce , which shall not regard the person of the old , nor haue compassion on the young . The same shall eate the fruite of thy cattell , and the fruite of thy land , vntill he haue destroyed thee : & shall leaue thee neither Corne , Wine , nor Oyle , neyther the increase of thy Kine , nor the flocks of thy sheepe , vntill he haue brought thee to naught . And he shal keepe thee in , in all thy Citties , vntil he haue cast downe thy hie walles , and strong holds wherein thou trustedst , throughout all thy ●and : & hee shall besiege thee in all thy Citties throughout all thy ●and which the Lord thy God hath giuen thee . And thou shalt eate the fruite of thine owne body , the flesh of thy sonnes and of thy daughters , which the Lord thy God hath giuen thee , in that straightnes & siege wherewith thine enemies shall enclose thee .

All these be the words of the holy Scripture ; but there are many moe in the same Chapter , which we doe now leaue of to remember . Which if they be read with attention & diligence , they will make a man , whatsoeuer hee be , to be amazed , and to faint and die in courage , for the horrour of so dreadfull & fearfull things . And he that shall read , peraduenture shall open his eyes , and shall begin somwhat to vnderstand the rigour of the Diuine iustice , and the cruell maliciousnes of sinners , and of the great hate that the Lord beareth towards sinne , seeing that hee doth punish it in this world with such horrible punishments ; whence we may easily coniecture , what is to bee looked for in the world to come .

Furthermore , it may irke the wicked of their insensablenesse and calamitie , because they liue as though they were blind , neyther doe they see , what is referued for them , or what punishments are prepared . The foresayd curses are proued by examples . Neyther think that these threatnings are in vaine , onely words and speeches inuented to terrifie men : for as they are threatnings , so are they true prophecies of the calamities , into which the people should fall . For in the time of Achab king of Israell , when Samaria was besieged by the Armie of the king of Syria , we read that men did eate the dunge of Doues , & that thys kinde of meate was sold for a great price . But thys was not so much , at the length it came to that passe , that mothers did kil and eate the chyldren of their owne wombe . Iosephus also writeth , that the same happened at the siege of Ierusalem . But the slaughters and captiuities of this people , together with the vtter ouerthrow of the Common-wealth and the kingdome of the Iewes , are so well knowne to all , that heere they neede not to be rehearsed . An eleuen of theyr Tribes were made perpetuall seruants to the Kings of Assyria : that one Trybe which remained , a long time after beeing vanquished , was brought into seruitude vnder the Romaines : in which destruction , exceeding great was the number of the captiues , but greater was the number of those that were slaine , as the same Historiographer copiously describeth .

Neyther let any one deceaue himselfe , saying : that this calamitie pertaineth onely to the Iewish nation : Those curses pertaine also to christians . Amos , 9 , seeing that it generally appertaineth to all men , who haue knowledge of the Diuine law , and doe despise it , neyther will obey it , as the Lord himselfe testifieth by his Prophet ; Haue not I brought vp Israell out of the Land of Egipt , and the Philistines from Cappadocia , and the Syrians from Cyrene ? Behold , the eyes of the Lord God , are vppon the sinfull kingdome , and I will destroy it cleane out of the earth . Signifying , that all these changes of kingdoms , whereby thys kingdome is ouerthrowne , and that planted and raysed vp , doth come through sinne . And if any one will see that this is true , let him read ouer the histories of times past , & he shal vnderstand , how God doth chastice the froward and peruerse ; but especially those , that haue the true law , and doe not keepe it . He shal see , how great a part of Europe , Asia , and Affrica , which in times past were full of Churches , and of Christian people , now are possessed of Infidels : & he shall know also what great massacres , ruines , and destructions , the Gothes , Hunnes , and Vandales haue made vpon the Churches ; who in the time of Saint Augustine , See Ierome in his Epitaph vpon Fabiol . c. 3. destroyed and wasted the Prouinces of Affrica , and that without any mercie or compassion ; they sparing neyther men nor women ; neither old nor young ; neither Virgins nor married . At the same time also , and after the same manner , the kingdome of Dalmatia was wasted , with the bordering Countries , as Saint Ierome showeth , Ierome vpon the 4. chap. of Osea . who was borne in that Country : insomuch , that he that should haue passed through & trauelled those Countries , should haue seene nothing but heauen and earth ; all things were so ruinated and ouerthrowen . Yea , if we will looke into our owne times , we shall see , what slaughters , and effusion of Christian blood , what desolations and euersions of Citties , sinne hath caused in Fraunce , Belgia , and many other Countryes ? What mightie massacres , and lamentable diuastations hath sinne brought vppon the world by the sword of the Turkes , those professed enemies of Christianitie , who stil brandish their swords against Christendome , for the sinnes of Christians ? These sufficient plainly doe declare , how that true vertue , and sincere religion , are not onely profitable to the obtayning of eternall blessings , but also to gette and keepe temporall blessings : that the consideration of all these may inflame our mindes with the loue of Vertue , which preserueth vs from so many mischiefes , & bringeth with it so many good things .

Of the twelfth priuiledge of Vertue : that is , of the quiet , peaceable , & ioyfull death of the righteous : and contrarily , of the wretched , miserable , painfull , disquiet , and grieuous death of sinners . CHAP. XXIIII .

THE last priuiledge & prerogatiue , at the length is ioyned to the precedent ; that is , the death , and the glorious end of the righteous , when they depart out of the prison of this body : vnto the which end all the rest of the priuiledges are destinated and ordayned . Because in the end ( as we are wont to say ) the praise is proclaimed . Tell mee , what is more glorious , or what more delightsome then the end of the iust and righteous ? And contrarilie , what is more wretched or vnhappy , then the death of sinners ? Psalm , 116. Right deere and precious , saith the Psalmogapher , in the sight of the Lord , is the death of his Saints , but the death of sinners is vilde , and exceeding euill . What meaneth thys word , Exceeding euill , vttered in the Superlatiue degree ? Because thys is the last and greatest of all euils , as well for the soule as for the body . Bernard in Epist. After thys manner S. Bernard doth expound this of the Psalmist , The death of sinners is exceeding euill . Because it is euill in losing the world , worser in the seperation of the flesh , but exceeding euill in that double calamitie of the worme , and of the fire . It is grieuous to leaue the worlde , more grieuous that the soule is seperated from the body , but exceeding grieuous , and in no wise to be compared vnto the other , to be tortured with the torments of hell .

Both these , and many moe miseries , shall vexe and turmoile the wicked in this houre . The accidents of death . For then , before and aboue all things , the accidents of thys infirmitie shall surmount , the griefes of the body , the terrors of the soule , and the afflictions of externall things : the thoughts of things to come , the remembrance of sinnes past , the feare to giue an account , the dreadfull sentence , the horrour of the graue , the seperation and departure from euery thing , that was too deere , and imbraced with an inordinate loue : that is , from riches , friends , wife , children ; from this light , from the ayre wherein we breathe , and from life it selfe . All & euery one of these so much the more doe afflict a man , by how much they are loued . August in Enchir. Adylon . For as Augustine sayth ; They are not lost without griefe , which are possessed with loue . Therefore it was very well said of a Phylosopher ; Hee that in his life knoweth of fewest delights , least of all other feareth death . But most of all in that houre the burned and feared conscience , and the consideration of that which is prepared for them , doth excruciate & vexe the wicked . For then , man beeing raised as it were out of a deepe sleepe by the presence of Death , openeth hys eyes , and beginneth to behold and see that , which he neuer saw before .

Eusebius Emisse●●s , Eusu . Emiss . in his 1. Homily to those that leade solitary and monasticall lyues . giueth a reason of this ; At what passe will man be then at , sayth hee , when bidding his last farewell to all worldly matters , hauing death before him , & leauing life behind him , he shal be drawn into that horrible & fearefull gulfe ? For there shall be no preparation for victuals , or care for cloathing : no busines for Labourers , Souldiers , or Traffickers : no ambition for wealth or honour : but there , an intollerable terror of giuing an account shall fill and possesse the minde , being free from all other cares : and the heauy and vnsupportable weight of iudgment shal dreadfully hang ouer the captiue sences . Then man forgetteth all thinges present , which he must forsake , and beginneth to thinke vpon future things , which he must expect . Behold , shall he say , all delights and pleasures haue passed away as a shadow , but reproches and faults remaine still . The same Doctour also in another homily prosecuting this matter , sayth : Let vs consider what a lamentable estate a dissolute soule shall be in , departing from this body ; what streights shall it be brought into ? what horror and darknes will there be ? when as the conscience all about beset with faults and sinnes , shall appeare first of all the number of our aduersaries . For it , all other proofes and witnesses set apart , shall bring that to light and to our eyes , that the proofe of it shall conuince vs , and the knowledge of it shall confound vs . Neyther may any one couer or keepe secret any thing , or deny any thing , when as the accuser or witnes is not to be produced from farre , or from another place , but is to be fetched from within vs . Hetherto he .

A wonderfull and excellent saying of Petrus Damianus of the oureof death . Another learned and holy man doth handle this same matter more largely and more mistically , when hee sayth : Let vs consider with speciall attention , when the soule of a sinner is departing out of the prison of the flesh , with what terrible feare it is shaken and smitten , and with how many pricks of a pearcing conscience it is goared and thrust through . It remembreth sinnes past , which it hath committed : it seeth the Diuine commaundements , which it hath contemned : it greeueth that the time of repentance hath beene so ill and lewdly ouerpast : it is afflicted , because it seeth the ineuitable houre approch of rendering an account , and of the Diuine vengeance : it would tarrie still , but it is constrayned to depart : it would recouer that is past , but time is not graunted . If it looke behind , it seeth the course and race of the whole life led , as a moment of time . If it looke before , it beholdeth the infinite space of eternity , which expecteth it . It sorroweth and sobbeth , because it hath lost the ioy of euerlasting eternity , which it might haue obtayned in so short a time : it tormenteth it selfe , because it hath lost the ineffable sweetnes of perpetuall delight , for one sensuall , carnall , and momentany pleasure . It blusheth , considering that for that substance , which is wormes meate , it hath despised that , which Angels price so highly . And weighing the glory of those immortall riches , it is confounded , that it hath changed them for the basenes and vildnes of temporall things . But when it casteth the eyes vpon things below , and seeth the darke and obscure valley of this world , and beholdeth aboue it the shyning brightnes of eternall light , then it confesseth that all that it loued in this world was black night , and vgly darknes . O then if such a soule could obtayne a space of repentance , and a time to recall it selfe , how austere and seuere a life would it embrace ? What difficult and great matters would it promise ? vnto what great vowes , prayers , and other exercises would it bind it selfe ? But whilst it meditateth and consulteth of these things with it selfe , the fore-runners and harbengers of death begin to approach : that is , the eyes waxe dim , the breast swelleth and panteth , the voyce sayleth and foltreth , the members grow colde , the teeth waxe blacke , the mouth is filled with humors , and the countenance waxeth pale and wan . In the meane time come the Officers and Sargiants , which attend vpon Death now at hand : and they present vnto the wretched soule , all the works , speaches , and cogitations of the life past , bearing bad and dangerous witnes against theyr mistres , and although she would not see them , yet she is compelled to see them . By and by commeth an horrible flocke of yelling deuils , and there also a sacred company of holy Angels doe present themseules . And there they begin to dispute betweene themselues , to whether part this miserable pray must happen . For if fayth in Christ , vertues , and works of piety and godlines be found in her , straightwayes she is comforted with the sweete speaches and consolations of Angels . But if the enormity of sinnes , and a life wickedly led doe require another thing ; alas , sodainly she trembleth , and is terrified with an intollerable dread , and feare , and trembling , doe terribly assault her . Forthwith the deuils assayle her and take her , and violently pluck her from the miserable flesh , and cast her headlong into torments , neuer to be ended , but to continue for euer and euer . All these be the words of this holy and learned man .

Tell me , if thou wilt confesse this to be true , and that each thing proceedeth after this order , what other thing is required ( if so any sparke of wisedome or vnderstanding be left in vs ) that we may know , how detestable and wretched the condition of sinners is , seeing that the end prepared for them is so greeuous and vnhappy , and which neuer shall haue end ? And if the delights and pleasures of this life at that time could bring any help or comfort , as they were wont to doe , this mischiefe were more tollerable : but honours will not there helpe , neyther riches defend : friends heere cannot preuaile , nor seruants giue theyr attendance , neyther can families , nor the noblenes of descent profit any thing : Nothing auaileth in death but vertue . Prou. 11. in riches there is no hope , all the helpe for one that lies a dying is in Christ , in Vertue , and in innocencie of life . For the wise-man testifieth , that Riches helpe not in the day of vengeance : but righteousnes , that is , Vertue , deliuereth from death . Seeing therefore that a sinner is found so naked , poore , and destitute of all helpe and ayde : how can he not but feare and be afflicted , when as he seeth himselfe left alone , forsaken , and desolate ; neyther hauing any hope or confidence in that Diuine iudgement .

Of the death of the righteous .

BVt the death of the righteous is farre off from these miseries and calamities . For euen as at that time the wicked receaue the punishment of theyr iniquity : so the righteous receaue the wages of their vprightnes , according to that of Ecclesiasticus , Who so feareth the Lord , Ecclesiast. 1. it shall goe well with him at the last , and in the day of his death he shall be blessed . That is , he shall be enriched , and shall receaue the reward of his labours . Saint Iohn in his Reuelation , doth insinuate the same thing more manifestly , when he sayth , that he heard a voyce from heauen , saying vnto him ; Write : The words which he was commaunded to write were , Apoc. 14. Blessed are the dead , which dye in the Lord . Euen so sayth the Spirit , that they may rest from theyr labour : and their works follow them . How can he be discouraged in that houre : that heareth this of the Lord , when he now seeth himselfe hasten thether , where he shall receaue that , which he desired all the time of his life ? Therefore of the righteous it is reade in the booke of Iob ; And thine age shall appeare more cleare then the noone day : thou shalt shine and be as the morning . Iob. 11. Which words Saint Gregory expounding , In the 10. booke of his Morals . Cap. 21. sayth : The age of the righteous shall appeare more cleare then the noone day : because hee knoweth how great clearenes and brightnes remayneth for him , when now he beginneth to goe out of this world . And so at that time , when the wicked are heauy and faynt , the righteous reioyce , and haue confidence in the Lord . This Salomon testifieth in his Prouerbs ; The wicked , Prou. 14. sayth he , shall be cast away for his malice : but the righteous hath hope in his death . Tell mee , I pray thee , what greater hope , or confidence can be wished for then that , which a certaine holy man did ioy in at the houre of his death ? Death drawing on , and he seeing the enemy of mankinde , sayd , Thou cruell beast , why standest thou there ? thou shalt find nothing deadly in me : for the bosome of Abraham shall receaue me in peace . How can hee feare , or be disquieted , who at the very poynt of death , had so great hope of the heauenly glory ? Therfore the righteous doe not feare death : yea , they reioyce and prayse God , when they dye ; and doe render vnto him great thanks for theyr ende : for by the benefit of death they are deliuered from all their labours , and enter into their happines . Saint Augustine writing vpon the Epistle of Saint Iohn , sayth : Hee that desireth to be dissolued , and to be with Christ , dyeth not patiently , but lyueth patiently , and dyeth delightsomly . Therefore the righteous hath no cause to sorrowe , neyther to feare death : yea , rather ●● is to be sayd of him , that like vnto a Swan he dyeth singing , yeelding the glory to God , who calleth him . He feareth not death , The righteous feareth not in the houre of death . because he feared God : and he that feareth him , neede not feare any other . He feareth not death , because he feared life : but feares of death are the effects of an euill life . Hee feareth not death , because throughout all his life he learned to dye , and prepared himselfe to dye : but a man prepared and prouident feareth not his enemy . Hee feareth not death , because so long as he liued , he sought for those things that might helpe him , that is , for vertues and good works . He feareth not death , because he hath the Iudge fauourable & friendlie vnto him , and this was the comfort of Saint Ambrose , when he was departing this life . Paulinus in the life of Ambrose . I haue not so liued , sayth he , among you , that I am ashamed to liue any longer : neyther doe I feare to dye , because we haue a good and a gracious Lord . To be briefe , he feareth not death , because to a righteous man death is not death , but a sleepe : it is not death , but an end of all labours : it is not death , but the way vnto life , and a ladder vnto Paradice . For he knoweth very well that death hath lost all the bitternes of death , after that it hath passed through the veines of life , and that it hath receaued the sweetnes of life . Hee is not discouraged for any other accidents , which oftentimes happen vnto him at this last cast : for he knoweth that those sorrowes are the sorrowes of the birth , by which he is borne vnto eternity : for the loue of which he hath alwayes desired death , and led his life in patience . He is not terrified through the memory of his sinnes , because he hath Christ his Redeemer : whom alwayes he did striue to please . He feareth not the Diuine iudgement , because he hath Christ his Aduocate : he sereth not the presence of deuils , because he hath Iesus his defender and Captaine : he feareth not the horrour of the graue , because he knoweth that his body is sowne a corruptible body , but shall rise againe an incorruptible body . And after this manner prayse is sung in the end . The last day iudgeth all the praecedent , as Seneca sayth , and giueth sentence of the life past ; for this is it , which eyther iustifieth , or condemneth : but seeing that the end of the righteous is so quiet and peaceable , and the death of the wicked so troublesome and dangerous , what is further required to make vs flye an euill life , and to embrace a good , besides this difference ? What doe all pleasures , In death prosperity doth nothing profit , nor aduersity hurt . riches , and sauours of this world profit ? and what auaileth prosperity , if I am at the last to be cast into hell fire ? And what haue all the miseries and calamities of this life hurt me , if I shall sleepe and rest in peace & tranquillity , and if I shall passe hence hauing a pledge and pawne of eternall life ? Albeit a sinner be wise in the busines of this life , what profit reapeth he by this wisedome , vnlesse he heape and scrape together those things , whereby he becommeth prouder , vainer , more delicate , and of greater power to worke mischiefe , but more vnfitte and vnapt to any good worke ? Hence death is so much the more bitter vnto him , by howe much lyfe was sweeter . There is no wisedome , nor prudence more excellent in this life , then so to dispose of all affaires , that the end may be ioyfull and happy . For it is the propertie of a wise man , conueniently and fitly to direct the meanes to the end . A similitude . Wherefore , if he be called a skilfull Phisitian who can so temper his medicine , that it bringeth health , which is the end of his medicine : so he shall be termed truly wise , who hath so learned to lead his life , that a good death may follow : that is , that he be prepared to giue an account , which in that day shall be exacted , vnto which all the life is to be disposed , aymed , and leuelled at .

The Conclusion of those thinges which haue beene spoken of in this second part .

THou hast heard therfore , my brother , what & how great be these twelue priuiledges & prerogatiues , which are granted vnto Vertue in this life : which are as the twelue most notable and excellent fruites , Apoc , 22 , of that most noble tree , which S. Iohn saw in his Reuelation : which was planted by the side of a Riuer , bearing twelue manner of fruites , and yeelding fruite euerie month . For what other thing can thys tree be , ( after the Sonne of GOD , ) then Vertue herselfe , which yeeldeth fruites of holines and of lyfe ? And what other fruites more precious then these can be desired , which throughout this whole part we haue remembred ? For what fruite is more pleasant to the sight , then that fatherly prouidence , by which God preserueth his ? What fruite is sweeter then the Diuine grace , the light of wisedome , the consolations of the holy Ghost , the ioy & peace of a good conscience , the good euent of hope , the true libertie of the soule , the inward peace of the hart , to be heard in prayers , to be helped in tribulations , to be prouided for temporall necessities , and to conclude , to be ayded and to tast of heauenly comforts in death ? Surely , each one of these priuiledges , is so great and so excellent of it selfe , that if it were thorowly known , each I say , were sufficient to moue a man to embrace Vertue , & to alter and change his life ; and it would make a man truelie to vnderstand , how well it was said of our Sauiour ; That whosoeuer shall forsake the worlde for his sake , Math , 19 , shall receaue an hundreth fold heere , and shall inherite euerlasting life .

Behold therefore , my brother , what an excellent good it is , that hetherto I haue shewed thee , behold to what I inuite thee : consider whether any will say that thou art deceaued , if for the loue of it thou shalt forsake the world , and all things which are therein . Onely one inconuenience this good hath ( if so that it may be called an inconvenience ) why it is not esteemed amongst wicked men : Vertue hath one inconuenience . Math , 13 , that is , because it is not knowen vnto them . For this cause our Sauiour said , That the kingdome of heauen was like vnto a treasure hid : for this good is indeede a treasure , but hid : not to these that possesse it , but to others . That Prophet very well knew of the price of this treasure , Esay , 14 , who said ; My secret to my selfe , my secret to my selfe . Hee regarded not whether others knew of his treasure or no ; for this good is not of the nature of other goods , which are not good vnlesse they be known of others ; wherefore , they are not good of themselues , but only in the estimation of the world ; and therefore it is necessarie , that they be knowen vnto him , of whom they are so called . But thys good maketh his possesser good and happy , and doth noe lesse warme & heate his hart , when he knoweth of it alone , then when the whole world knoweth it . But my tongue is not the key of the Casket of this secret ; and much lesse of all those things , which hetherto haue been spoken : for whatsoeuer mans tongue can vtter , is much lesse than the truth of the thing it selfe . The Diuine light , experience and vse is the key of vertues . I would that thou shouldest desire thys key of GOD , that thou mayst finde this treasure , yea God himselfe , in whom thou shalt finde all things , and thou shalt see with what great reason the Prophet said ; Psalm , 144. Blessed is the people whose GOD the Lorde is . For what can be wanting vnto him , who possesseth this good ?

It is written in the bookes of the Kings , that Elcana the Father of Samuell , said to his wife , ( sorrowing because shee was barren , ● , Kings , 1. and had no chyldren ; ) Anna , why weepest thou ? and why catest thou not ? and why is thine hart troubled ? Am not I better to thee then tenne sonnes ? If a good husband , who is to day , and to morrow is not , be better to his wife then tenne sonnes , what thinkest thou of God , what will hee be to that soule that possesseth him ? O men what doe ye ? whether looke ye ? what doe ye regard ? why doe ye leaue the fountaine of Paradice , & drinke of the muddy Cesterns of thys world ? Why doe ye not follow the good counsaile of the Prophet , Psalm , 34 , who saith ; O tast & see , how gracious and sweet the Lord is . Why doe we not once assay thys Fourd ? why doe wee not once tast of these bankets ? Haue trust to the words of the Lord , and beginne : and he shal deliuer thee from all danger .

Terrible and fearefull seemed that Serpent a farre off , into which Moses rodde was turned : but when it was handled , it returned to the old forme againe . Not without cause saide Salomon ; It is naught , Prou , 20 , it is naught , ( saith he that buy●th ) but when hee commeth to his owne house , then hee boasteth of his penny-worth . Thys hapneth daily to men in this busines . For not knowing at the beginning the value of this merchandize ( because they themselues are not spirituall , neither know they , of what esteeme it is ) and vnderstanding what is requested for it , because they are carnall , they thinke it is too deere , and not worth the price . But when they once beginne to tast how sweet the Lord is , foorthwith they boast of their merchandize ; and they confesse that no price is too high , or too much to be giuen for this incomparable good . Consider how the Merchant in the Gospel cheerfully sold all that he had , that he might buy the field , in which the treasure was hid . Therfore for what cause doth not a Christian man , this name being heard , contend to know what it is ? Certainly it is a matter of wonder : if any tatler or tale-bearer , should tell thee that in thy house there is treasure hidde : thou wouldest not rest to digge and delue , and to seeke and try , whether it were true or no , that hee had said . But when the Lorde himselfe affirmeth , that within thee in thy soule , thou hast an inestimable treasure hid , canst thou not be brought to seek for it ? O how soone shouldest thou finde this treasure , if thou onelie knewest how nigh the Lord is vnto them that call vpon him in truth ? How many men haue their beene in this world , who considering of their sinnes , and perseuering in prayer , and desiring remission of them , haue in lesse time then a weeke opened the earth , or ( that I may speake better ) haue found a new heauen and a newe earth ; and haue begunne to feele in them the kingdome of God ? How great is it which that Lord doth , who saith ; Cant , 8 , At what tyme soeuer a sinner doth repent him of his sinnes , I will put them out of my remembrance . How great was that which that good Father did , who , scarcely that short prayer of the Prodigall beeing ended , could no longer containe himselfe , but he must needes embrace him : and receaue him into his house with great mirth and feasting ?

Returne therefore , my brother , to thys gracious & fauourable Father ; and whilst it is time lift vp thy hart vnto him , and cease not for some fewe dayes , vncessantly to call and knock at the gates of his mercy ; and assuredly beleeue mee , if thou shalt perseuer with humilitie , at the length the Lord shall make aunswere vnto thee , and shall show thee the hid treasure of his loue , which when thou shalt haue tasted and assaied , thou wilt say with the Spouse in the Canticles ; If a man woulde giue all the good of his house for loue , he should count it nothing .

The end of the second part .
THE THIRD PART OF THE SINNERS GVIDE :

In which aunswere is made to all those excuses , by which those men are wont to excuse and defend themselues , who will not embrace Vertue .

Against the first excuse of those , who deferre and put off from day to day the amendment of their lifes , and the embracing of Vertue . CHAP. XXV .

I Thinke that no man can deny , but that those things are sufficient , which hetherto haue beene spoken of vs , yea , and that they sufficientlie and plentifully doe approoue our principall purpose and intent , which wee promised at the beginning to discourse a●d dispute of . That is , that we might moue the harts of men ( Gods grace being first presupposed ) to the loue and study of Vertue . But although we may be thought to haue satisfied and performed our promise , yet the malitiousnes of men haue excuses , which haue a show of truth , by which they defend their lingering and loytering negligence , and still comfort and please themselues in their wickednes , as Ecclesiasticus intimateth and insinuateth , Ecclesi. 32. saying ; An vngodly man will not be reformed , but can helpe himselfe with the example of others in his purpose : That is , with apparant excuses . The same thing also Salomon seemeth to tell vs of , Prou. 18. when he sayth , He that would depart from his friend seeketh occasions . So hee that would depart from God , as sinners doe , seeke , and at length finde out some of these excuses ; Diuers refuges of sinners . some deferre and procrastinate their repentance , putting it off from day to day ; others reserue it to the ende of theyr life ; many say that they absent themselues from godly and vertuous lyuing , because it is painefull and laborious ; some cheere vp themselues through the hope of the Diuine mercy , supposing that they shall be saued by a naked and fruitlesse fayth , and a dead hope without charity : to be briefe , others being inamoured of this world , will not change the felicity , which they think they possesse in it , with the promises of Gods word . These in a manner be the fraudes and errors , the snares and nets , with which the enemy of mankind ensnareth and entangleth the vnderstanding of men , that he may detayne them all their life long prisoners and flaues vnder sinne , that at the length death may set vpon them sodainly , and oppresse them at vnawares . To all these cauelations , and friuolous excuses , we will aunswere in this last part of this booke . But first of all we will dissolue and aunswere their obiection , who put off the amendment of their lifes vnto the time to come , which excuse is more vsuall and more generall then the rest .

Againt them that defer their repentance . There are many that confesse , that all things are true , which hetherto haue beene spoken , and that there is not any estate or condition more secure and safe then theirs , that embrace and follow after Vertue : yea , and that they themselues will heereafter enter into a vertuous and a godly kinde of life ; but they cannot yet ; but the time will come when they shall doe it with greater conueniencie , and performe it with more perfection . So Saint Augustine saith of himselfe ; August . in the 8 booke of his confessions , the 5. chap. O Lord , I had not wherwith to aunswere thee , when thou saydst vnto me ; Awake thou that sleepest , and arise from the dead , and Christ shall illuminate & enlighten thee : and thou demonstrating in euery poynt those things to be true , which thou spakest vnto me , I beeing conuinced with the truth , had not any aunswere at all , but onely the words and speaches of a loytering sluggard , & of a drouzie sleeper ; By and by , and behold anone : and let me alone a little : But by and by , and behold anone , had neyther measure nor moderation , and let me alone a little , held on a long time . So also the wicked at this day deale with God : still procrastinating and putting off the time , and neuer comming vnto true conuersion . It is no hard thing to shew that this was the deceipt of that old Serpent ( to whom it is no new or vnusuall thing to lye , and to deceaue miserable men : ) and if I shall conuince this , I thinke that I shall take away this controuersie , and dissolue this obiection . For we all know that nothing ought more to be wished of Christian men , then the health of their soules : and for this respect the amendment of their lifes is necessarily required ; for without this it is most certaine that no man can be saued . So that heere , nothing commeth into question , but the time , in which the life ought to be amended : In the rest there is no discent . The st●te of the question . Thou sayst that thy conuersion is to be deferred till the time to come ; my assertion is that it ought to be done presently . Therefore let vs see whether opinion is more probable , and more conformable vnto the truth .

But before we speake of the easines and facility of conuersion , tell me , I pray thee , who hath promised thee this time to come ? How many men haue there been , whom this vaine hope hath miserably deceaued ? Gregory in an homily . Although God , sayth Gregory , hath promised pardon to the penitent , yet he hath not promised tomorrow to a sinner . Not vnlike to this , is that of another learned Writer : Some man will say ; when I come vnto old age , then I will runne vnto the remedy of repentance . Why dare mans frailty presume thus much of himselfe , seeing he hath not one day of all his life in his owne power ? Verily I suppose that innumerable soules haue perished through this vaine perswasion . After this manner that rich man in the Gospell perished , of whom Saint Luke wryteth , that when his fielde had brought foorth plentifull fruites , hee thought within himselfe , saying . What shal I doe , Luke , 12. because I haue no roome where to bestow my fruits ? And he said , This will I doe , I will pull downe my barnes , and build greater , and therein will I gather all my fruites and my goods . And I will say to my soule : Soule , thou hast much goods laid vp in store for many yeeres , take thine ease , eate , drinke , and be merry . But whilst this miserable man thought thus with himselfe , a voyce was heard , saying vnto him ; Thou foole , this night doe they require thy soule againe from thee : then whose shall those things be , which thou hast prouided ? Therefore , what greater foolishnes can there be , then that a man by his owne authority should presume to dispose of that , that is to come , no otherwise then if he had beene set and appoynted to gouerne times and seasons , which the eternall Father hath put in his owne power . Apoc. ● . And if Saint Iohn say , that the sonne onely hath the keyes of life and death , that hee may shut and open , to whom he pleaseth , and when he pleaseth : how dare a vild and an obiect worme attribute vnto himselfe and vsurpe this authority ? The iust iudgement of God . Onely this impudent boldnes is worthy of notorious punishment , that is , that he should finde no place of repentance in the time to come , who vainely and fruitlesly passeth ouer that time , which God hath graunted vnto him . That so this punishment may giue vnderstanding , and that a foole thereby may become the wiser . But seeing that the number of them , that are thus chasticed , is very great , men shall doe very aduisedly , if by other mens harme they become more wary , and out of other mens danger they learne to be more circumspect ; following that good counsaile of Ecclesiasticus , saying ; Make no tarrying to turne vnto the Lord , Ecclesi. 5. and put not off from day to day : for sodainly shall his wrath come , and in the time of vengeance he shall destroy thee .

But let vs graunt that thy life shall be as long and lasting , as thou perswadest and promisest vnto thy selfe : tell me , I pray thee , whether will be more easie now to amend it , or heereafter when thou hast procrastinated and deferred thy conuersion ? But that thou mayst vnderstand that better , which we say , we will by the way rehearse the chiefest causes , from whence this difficulty ariseth . Causes from whence the difficulty of conuersion ariseth . It ariseth not from those impediments & lets , which they imagine : but from an euill habite , and from the corruption of a naughty custom of a life wickedly & vngraciously led , which to change is a death , as we are wont to say . The ouermuch accustoming our selues vnto vices , sayth Saint Ierome , doth make the way of Vertue hard and vnpleasant vnto vs . For custome is another nature : Ierome vnto Celantia . Chap. 4. Bernard . and to expell it , is as it were to ouercome Nature herselfe , then the which there cannot be a greater victory . Hence it is that Saint Bernard sayth ; After that any one vice hath been confirmed & rooted in vs by the custome of many yeeres , we haue neede of the speciall and miraculous helpe of the Diuine grace , to ouercome and roote it vp . And therefore a Christian ought to be very wary and circumspect , that he doth not fall into the custome of any vice : for when as anything commeth vnto an habit , it is very hardly thrust forth and expelled : so also vice being confirmed by daily vse and custome , cannot be eschewed and forsaken without the especiall grace of GOD , as sayth Bernard .

Also , this difficulty proceedeth from the power of the deuill , who hath a certaine peculier rule in that soule , which is held vnder the slauery of sinne . Luke , 11 , For he is that strong man armed , of whom the Gospell speaketh , who keepeth his pallace with a vigilant and a most especiall care .

Moreouer , it proceedeth from that , that God is farre of from a soule polluted with the filth of sinne . For this is the watch and gard , Esay , 62 , that the Lord sette ouer the walles of Ierusalem : which is so much the further of from a sinner , by how much a sinner is heauilier loaden and burthened with sinnes . From this absence great & mighty miseries are deriued , as the Lord himselfe saith by his Prophet ; Osea , 7 , and the 9. Apoc , 11 , Woe vnto them who haue forsaken me . And , Woe vnto them when I shall forsake them . Thys is according and correspondent to that Woe , of which Iohn maketh mention in his Reuelation .

To conclude , this difficultie arriseth from the corruption of the powers of our soule , which are grieuously disturbed and corrupted through sin , although not in themselues , yet in theyr operations and effects . A similitude . For euen as Wine is marred by vineger , and fruites are spoyled of wormes ; and euery contrary is corrupted of his contrarie : so also all the powers of our soule are disturbed and infected through sinne : which is an especiall enemie , and most contrarie to our soules . Wherefore by sin the vnderstanding is obscured , the will is weakened , and the affections remooued out of order ; and it maketh that man is neyther Lord of himselfe , nor of his actions ; yea although his Fayth , & the liberty of himselfe be neuer lost . For these powers & faculties be as instruments , by which the soule worketh that which is good : A similitude . & as wheeles of the clock of a life wel ordered ; which when they wander out of order , what other thing is to be hoped of them , but misgouernment , and the confusion of all the Clock ?

These be the chiefe and especiall causes of that difficultie , Whether now● or hereafter it is more easie to turne vnto God . which take their originall from sinne , & daily increase through vse , and the corruption of euill custome . These things beeing thus , who will be so madde , to beleeue that his conuersion , and the amendement of his life , shall be more easie after certaine yeeres , when his sinnes shall be moe in number , and the causes of this difficultie shall be multiplied ? It is certaine that then thou by so much shalt be more vnapt and vnfitte , and that the deuill shall haue so much the more power ouer thee , and that GOD shall be so much the more further of from thee , by howe much thy sinnes shall be multiplied & increased . Moreouer , after certaine yeares , thy soule will be more disordered , and all the powers and faculties of it more disturbed , as before we haue sayd .

If therefore these be the causes of this difficultie , who is of so corrupt a iudgement amongst vs , that hee should suppose that his conuersion should hereafter be easier , the causes of the difficulties encreasing on euery side ? For when as sinnes are dailie heaped vnto sinnes , there is no doubt , but that the knots , with which the soule is tyed , are multiplied , and the chaines , with which it is bound , are made the stronger and the more insoluble . The vnderstanding for the time to come , through the vse of sinning , will be more darke and obscure ; the will wil be weaker to worke well ; the appetite will be more ready and prone to all euill , and all the faculties of the soule will be so weakened , that they shall not be able to defend themselues from the violence of sin . Which seeing that it is so , how can it be , that thou shouldest beleeue that thy conuersion in the time to come , shal be more easie , and that thou caust performe it with greater conuenience ? If thou shalt say , A similitude . that in the morning thou canst not passe ouer the Fourd , when as yet the water is low ; how shalt thou be able to passe ouer it at night , when the bankes are full , and the Riuer swelleth like the floods and tydes of the sea ? If it seemeth an hard thing vnto thee , to pull vp the roote of vices newly and lately planted ; what wilt thou doe when they haue taken deepe and profound rooting , and they cleaue and sticke much faster in the earth then they dyd before ?

Let vs put the case : That now thou must fight with an hundreth sinnes , but hereafter the time shall be that thou must fight with a thousand : that now thou art to fight with the corrupt & depraued custome of one or two yeeres , but perhaps hereafter with the naughty inueterate custome of ten yeares . Who then will say vnto thee , that hereafter thou shalt be more able to carrie that burden , when now thou art in no wise able to support it , when as the burden neuerthelesse is daily augmented and increased ? Doost thou not perceaue that these are the cauillations and impostures of euill paying debters ? who because they cannot repay that money that was credited vnto them , doe delay and put off from day to day theyr payment ? Who knoweth not that these are the deceits & fraudes of that old Serpent , who by the same craft and subtiltie that hee deceiued our first Parents , doth continually goe about to circumuent theyr chyldren ? Surely I doe maruell , and exceedingly wonder , that the difficultie daily & on euery side increasing , that thou shouldest thinke , that that then should be possible and easie , which nowe seemeth vnto thee to be difficult & vnpossible . Who wil be induced to beleeue ( except he be madde ) that the offence increasing , yet the pardon to be the easierly obtained : and the disease and infirmity growing greater , yet the medicine should speedilier profit the diseased ? Art thou ignorant of that of Ecclesiasticus ; An inueterate and old disease , Ecclus , 10 , troubleth the Phisitian : but an infirmitie lately growen , he easily taketh away .

There is a pretty Story in the liues of the Fathers , wherin an Angell excellently sheweth this guile and legerdemaine , to a certaine holy Father lyuing in the Wildernes . For the Angell taking this Anchorite , carried him abroade into the fields , and there shewed him a man cutting downe of wood . When he had gathered together a great bundle of the wood , he assayed , whether lie would lift it vp , and lay it on his shoulders , and goe away with it : but when he found himselfe vnable to doe it , he returned againe , and cut downe more wood , and a great deale more encreased his burthen . When he was now lesseable to support his burthen , ( for now his bundle was farre greater , then it was before ) hee againe augmented it ; and this he did often with a firme and a resolute purpose . The Anchorite meruailing at the great madnes of the man , demaunded , what was the meaning of it . The Angell aunswered , that such was the madnes and dotage of men , who when they cannot beare the burthen of sinnes by reason of the intollerable heauines of the weight , yet they daily adde new to old , and almost euery moment encrease the burthen , heaping sinnes vpon sinnes , and burthen vpon burthen , thinking that they can beare many , when as they are not able to beare a few . But what shall I speake among many other things of naughty and corrupt custome , The force of euillcustome . and of the violent tiranny thereof , which so surely detayneth men growne old in wickednes ? It is familiar and knowne vnto euery body , that he that driueth a nayle into a post , that he fasteneth it at the first stroke that he giueth with his malet , A similitude . but more firmely at the second stroke , but so fast at the third , that it can hardly be pulled out againe , and the oftner that he knocketh it , the faster it sticketh , and is pulled out againe with the greater difficulty : so in euery one of our wicked actions which we doe , vice is driuen deepelier into our soules , as if it were with a great mallet , and there it sticketh so fast , that scarcely any thing may be found , by which it may be haled and pulled out .

Hence it is , that not seldome we see , that the old age of them , who haue trifled and spent all their time in vices and wickednes , waxeth childish againe through the dissolutenes of theyr forepassed life , although that age dooth refuse that inordinatenesse , and nature herselfe abhorre that former lewdnes . And when as theyr nature is tyred , and barren through vices , yet Custome , which as yet rideth on horse-backe , posteth about , seeing for vnpossible pleasures : so great is the impatient tyrannie of euill Custome . Hence it is said in the booke of Iob , His bones shall be f●●●ed with the vices of his youth : and they shall he downe in the dust with him . Insomuch that these vices haue no limit or end , besides that , which is common to all other things , that is , death , the last date and terme of all things . Hence is that of Aristotle ; That as for the byting of an Aspe there is no remedy , vnlesse the parts infected be cut away ; so certaine vices are healed only by death . Then by death these vices are ended , although ( if we will confesse the truth ) neyther by death they take theyr finall farwell : for they indure alwayes ; wherfore Iob saith ; And they shall lye downe in the dust with him . The reason of this is , because through the diuturnitie of inueterate custome ( which nowe is turned into nature ) the appetites and lusts of vices are now rooted in the very bones & marrow of the soule , no otherwise , then the plague , or a consumption , which sticketh in the bowels of a man , carelesse of any cure , neyther admitting any medicine . This same thing our Sauiour showed in the raising of Lazarus being foure dayes dead , The Allegory of Lazarus foure dayes dead . whom he called forth of his graue with such clamour and gro●ing of spirit : when as notwithstanding he had raised others being dead , with farre easier tokens of difficultie : that the Lord might signifie vnto vs , how great a miracle it is , that God should raise one foure dayes dead and stinking : that is , to conuert one buried in the custome of sinning . The first of these foure dayes , as sayth Augustine , is the delight of the pleasure in the hart : the second is the consent : the third the deed : the fourth custome : and he that hath come to this fourth day , as Lazarus , is not raysed vp , vnlesse it be with the loude voyce & teares of our Sauiour . All these things do most euidently declare the exceeding great difficulty , which procrastination of repentance and conuersion bringeth with it : and by how much the longer repentance is deferred , by so much it becommeth more difficult . Also consequently it is gathered of these , how manifest their errour is , who say , that the amendement of theyr life , will hereafter be the easier , and doone with greater conuenience .

But let vs yeeld ( which yet we do not grant ) that all things should succeed according to thy dreames , The losse of time . and that thy vaine hope should not delude thee ; what wilt thou say of the tyme , which in the meane time thou wretchedly loosest , and slyppeth away from thee without any fruite ? especially , seeing that in thys time thou mightest haue gained vnto thee an incomparable treasure ? A similitude . What madnes will it be thought ( that we may speak according to the iudgement of the world ) if at that time , when a most faire and rich Cittie by force is sacked , whilst other souldiours with great furie and violence carry out of it gold , siluer , and euery precious thing , some should sitte by playing at Dice with scullions and slaues ? It is certaine that they should make no gaine by it . Therefore , how farre greater madnesse is it , that thou , whilst all other good men are painfull & carefull to gaine heauen , that thou , I say , sittest idely playing and sporting with chyldren , and onely delighting in the vaine toyes of this world , when as in the meane season thou mightest haue gained that that they enioy ?

Furthermore , what wilt thou aunswer me , not only for those good things , which thou loosest ; but also for those euills , which in the meane while thou committest ? For according to the opinion of Saint Augustine , See August . his tenne strings . not one sinne is to be committed for the gold of the whole world . With what forehead darest thou then in thys time commit so many deadly sinnes , one of which is not to be committed for a thousand worlds . How darest thou in the meane while offend him , and prouoke him vnto anger , thorow whose gates thou must enter ? before whose feete thou must lie prostrate vpon the earth , and thou shalt be compelled so to doe , will thou nill thou ? of whose handes the estate of thine eternitie dependeth ? whose mercy thou must implore and sue for with teares and sighes ? Why then blushest thou not to anger and prouoke him , of whose helpe thou hast need euery moment ? And whom thou shalt finde so much the lesse fauourable vnto thee , by howe much the more thou hast prouoked him vnto wrath ?

Very well dooth Saint Bearnard reason against such men , saying : Thou who takest so prepostorous a course , perseuering in thy wicked and vngodly life , tell me ; Beleeuest thou that the Lord GOD will forgiue thee thy sinnes , or beleeuest thou not ? If thou beleeuest not that thou shalt finde pardon with God , what greater foolishnesse can there be , then to sinne without hope of forgiuenes ? But if thou beleeuest that thou shalt finde him good , gracious , fauourable , and mercifull vnto thee , who albeit thou offendest him often , yet he is ready to forgiue thee thy sinnes ; tell me , I pray thee , what greater frowardnesse , or peeuishnesse can there be , then to take further occasion to offend him , where there is greater cause that thou shouldest loue him ? What can be aunswered to this argument ?

What wilt thou say vnto mee as concerning those reares , which hereafter thou must plentifully shed for the sinnes , The sinnes which wee nowe commit , wee heereafter shal deplore & lament in vaine . which now thou committest ? For if God call thee out of this life , or visit thee , euery morsell that thou now eatest , shall then be more bitter vnto thee then gall : and remember that then thou shalt alwayes lament and deplore that , which but once thou didst commit . That day at length will come , make no doubt of it , when thou shalt wish to haue suffered a thousand kinde of punishments , then once to haue offended God . The time that Dauid enioyed his pleasures was very short : but the time that he lyued in sorrow and dolour for them , was exceeding long : as he testifieth of himselfe , saying : Psal. 6. I am weary of my grouing , euerie night wash I my bed , and water my couch with my teares . So aboundant were his teares , that the translation of Ierome hath , for I wash my bed , I make my bed to swim : signifying the great showers , and floods of waters , flowing out of those eyes , which had violated the law of God .

Why then doest thou vnprofitably consume the time in sowing that , of which thou shalt gather no other fruite but teares ? Besides this , thou oughtest also to consider , that thou doost not onely sow teares , whence thou reapest onely sorrow , but also the difficulty and hardnes for euer entring into a better state of life , A similitude . by reason of the long and euill custome . For euen as hee that is endangered with a long and a pernitious disease , sildome so commeth to his former health , that not some reliques of the disease remaine in his body : The reliques of sinne remaine after the sinne . so the greatnes and diuturnity of sinne , is sildome healed and cured without some reliques remayning . A man alwayes is weaker in that part , with which he offended : and the tiranny of the deuill rageth more violently in it . The children of Israel worshipped a Calfe , of the ashes of which being burned , Moses made a decoction and caused them to drinke it . For this is the punishment , with which God is wont to punish certaine sinnes , that by his iust iudgment some reliques may remaine in our bones , & so that may be a punishment , and a torment , which a little before was our Idoll .

Wilt thou that I shall tell thee , How absurd a thing it is to reserue thy repentance for old age . A similitude . how ●nequall the comparison is to reserue old age for repentance , and filthily to spend the flower of youth in iniquities ? What great madnes I pray thee would it be thought , if a man had many and weighty burthens to be carried to some certaine place , and he had many Horses sufficient to carry them , yet he should lay all the burthens vpon one of the weakest and worst Horses , the other being sent away empty ? like , or rather greater is their madnes , who doe impose the burthen of repentance to be carried of olde age ; sparing youth , and manly age , and letting them goe empty , which are much stronger , and farre more fit to carry then old age : seeing that old age is scarce able to support her owne infirmities . It is excellently sayd of Seneca that great Philosopher ; He that deferreth to old age his goodnes , Seneca in his book of the shortnes of life . and meaneth onely then to be good , he plainly sheweth , that he is vnwilling to giue any thing vnto Vertue , but that time that is vnfit for all other things . And in another place ; Thou shalt heare many saying ; when I am fifty yeares old , I will take my selfe to mine ease : but when I am sixty , that will free me from all duties and offices . And what surety doost thou take for a longer life ? Who will suffer these things so to passe , as thou hast disposed them ? Doth it not shame thee , to reserue thy selfe to the reliques and dregs of thy life ; and onely to destinate that time to a good and vertuous minde , which is fit for nothing ? How late is it then to begin to liue , when thou must leaue to liue ? What a foolish forgetfulnes of mortality is it , to defer thy peace & quiet , and thy wholsomest counsels to the fiftith or sixtith yeare of thy life ; & then to purpose to begin a new & a better life , when as very few reach to those yeares ?

The greatnes of the satisfaction . But what wilt thou doe , if thou considerest the greatnes of the satisfaction ; which the infinite maiesty of God will require of thee , before thou be disburthened of so great offences ? For that is so great , as a learned man sayth ; That man is not able to satisfie God for the sinnes of one day , and disburthen himselfe of that day . Why then doost thou gather the debts of thy whole life , as it were into one grosse summe , and deserrest the payment and satisfying for them vntill thine old age , which not with all the paynes that it can take can satisfie for it selfe ? Deferring of repentance a certaine infidelity . Greg. in his Morals . Repentance is not to be deferred , in regard of benefits receaued at Gods hand . This iniquity is so great , that S. Gregory calleth it the greatest infidelity , as he sheweth it in these words ; He is farre enough off from sayth , who for his repentance expecteth old age . For it is to be feared , least while he hopeth for mercy , he finde iudgement . But let vs graunt , that all , that we haue sayd , are of no moment , nor any thing worth : nor that any of these things shall come to passe . Tell me , ought not the greatnes and multitude of benefits receaued , and the glory promised , be onely sufficient to perswade and moue thee ( so that there be any law , reason , or iustice remayning in the world ) that thou shouldest not be so negligent and idle in the time of thy seruice , & so niggardly towards him , who is so liberall in heaping graces and benefits vpon thee ? O how worthily is it spoken of Ecclesiasticus ; Be not slow to pay thy vow in good time , Ecclesi. 18. and tarry not to be iustified vnto thy death , because the reward of God endureth for euer . Goe to then , tell me I pray thee , if the reward shall endure so long , why wilt thou that thy seruice should be so short and momentany ? If the reward shall not be ended , while God shall raigne in heauen , that is , it shall neuer perish : why wilt thou not , that thy seruice at the least should endure so long as thou liuest in this life ?

Furthermore , Not to be deferred in regard of predestination . if thou hopest to be saued , it followeth of necessity , that thou must presuppose that he hath predestinated thee from all eternity to this saluation . Tell me then , if the Lord was so mindfull of thee , that he loued thee from euerlasting ; & after that thou wast made a Christian , adopted thee to be his owne sonne , & made thee an heire of his kingdome ; why doost thou draw backe to loue so gracious a Father ? And why doost thou not blush to deferre to the end of thy life , to embrace so good and so bountifull a Lord ? How is it possible , that thou shouldest perswade thy selfe , that thou canst satisfie him with so short a worship , who is determined to bestow vpon thee euerlasting benefits ? For it is requisite and meete , that seeing the rewards are eternall , that the worship should also be eternall , if it possibly might be . Which seeing that it cannot be , yea , seeing that thy worship and seruice is no longer then the life of one man ; We offer the best part to the world , & the worst to God . why then wilt thou take from the Diuine worship the greater part of this short space ; and leaue vnto him the lesser and worser part ? For euen as out of a vessell , sayth Seneca , first that commeth forth which is the purest , Seneca in his 109. Epi. but that which is muddy and troubled sinketh to the bottome : so in the age of our life , that which is the best , is the first . Therefore let vs not reserue the dregs for God , but let vs offer him the first & purest . See I pray thee , what part is that , that thou reseruest for the Lord God . Mal. 1. Cursed be the deceitfull , sayth the Prophet , which hath in his flocke a male , and voweth , and sacrificeth a corrupt thing to the Lord : because I am a great King , sayth the Lord of Hostes , and my name is fearefull among the Heathen . As if he should say , to so great a Lord as I am , great seruices and worships are due . For it is mighty iniury , to offer to so excellent a Maiesty , those things which are the worst , and basest . Why therfore doost thou reserue the greater and better part of thy life for the seruice of deuils , and sacrificest that part to God , which the world resuseth ? Heare what the Lord sayth ; Deut. 25. Thou shalt not haue in thy bag two manner of waights , a great and a small : neyther shalt thou haue in thine house diuers measures , a great and a small . But thou shalt haue a right and iust waight , and a perfect and a iust measure shalt thou haue : And darest thou agaynst this law haue two vnequall measures , one so great for the deuill , as if he were thy friend ; and the other so small for God , as if he were thine enemy ?

What we owe vnto God in respect of our redemtion . Besides all these , if all these benefits seeme base and vild vnto thee , yet I desire thee , that at least-wife thou wouldest remember that inestimable benefit , by which God the father gaue vnto thee his onely begotten sonne : for he gaue that life for the price of thy soule , which was more precious then all the lifes of men and Angels . Wherfore although thou hadst the lifes of all men , and also infinit others ; that in thee were all that lyueth , or could liue ; all that thou owest to the giuer of that life . Neyther was this sufficient . Therfore with what forehead with what impudency , with what ingratitude doost thou deny to giue this sole life , which thou hast ; being so short , so weake , and so miserable to that Lord , who for thee hath giuen a life so noble and so excellent ? It were somwhat tollerable , if thou wouldest but giue that : but certainly to take away the better part of this miserable life , and to giue onely the dregs to him , is intollerable and extreame impudency . Therfore let that of Salomon in his Preacher be the conclusion of this Chapter . Eccles. 12. Remember thy Creatour in the dayes of thy youth , or euer the dayes of aduersity come , and or the yeeres draw nigh when thou shalt say , I haue no pleasure in them . Before the sunne , the light , the moone , and starres be darkned , An excellent exposition of this place of Eccles. and or the clouds turne againe after the rayne . When the keepers of the house shall tremble ( that is thy hands ) & when the strong men shall bow themselues , ( that is , thy thighs , which support the whole masse of thy body ) when the milners stand still because they be so few , ( that is , thy teeth , or iawes ) and when the sight of the windowes shall waxe dim ( that is , thy sight shall faile ) when the dores in the streetes shall be shut ( for then also the instruments of other sences shall decay ) and when the voyce of the milner shall be layde downe : when men shall rise vp at the voyce of the bird ( that is , at the crowing of a Cock , by reason of lack of sleepe , which happeneth in that age ) and when all the daughters of Musicke shall be brought low . ( That is , thine eares , because all the arteryes are shut , so that no sound can enter , by which the hearing is made . ) When men shall feare in high places , & be afraid in the streetes : ( for old men can hardly walke vp ascending , cliffie & rockie waies . ) When the Almond tree shall flourish , ( for thy head shall be full of white haires ) and be loaden with the Grashopper , and when all lust shall passe : for which some haue translated , that thy backe shall be loaden , that is , shall be bowed and crooked , and thy concupiscence shall be lost ; for daily more and more the strength of our hart faileth vs , in which is the seate of our appetites . Because man goeth to his long home : which is his graue ; and the Mourners goe about the streets : that is , his friends and kinsfolkes . When the dust shall be turned againe vnto earth from whence it came , and the spirit shall returne vnto God , who gaue it . Hetherto are the words of Salomon .

Remember therefore , The conclusion of the first obiection . my brother , thy Creator in the dayes of thy youth , according to this description , and doe not deferre thy repentance ouer to yeeres so troublesome & vnpleasant , in which nature faileth , & the strength of all thy sences : in which man hath more need of all the cherishing that may be , and to supply that by industrie , which is wanting to naturall strength : then to embrace the labours and troubles of repentance . When as vertue shall rather seeme a necessitie then a will . When as vices shall be honested by vs , for they forsake vs , before we forsake them ; although for the most part , such is the old age , as the fore-passed youth was , according to that of Ecclesiasticus : If thou hast gathered nothing in thy youth , Ecclus , 25 , what wilt thou finde in thine age ? Therefore it is very wholsome counsaile , that in another place the same Ecclesiasticus giueth , Ecclus , 17. saying ; Abide not thou in the errour of the vngodly , but giue thankes before death . As for the dead , thankefulnes perrisheth from him as nothing : giue thou thanks in thy life , yea while thou art liuing and whole shalt thou giue thanks , and praise God , and reioyce in his mercie .

Surely , great in times past was that misterie , that amongst the diseased he was healed , who first stepped into the Poole , after the water had been troubled of the Angell : Iohn , 5. that thou thereby mayst vnderstand , how that all our safetie consisteth in that , if we forth-with without any lingering obey the heauenly and diuine inspirations and motions . Come therefore , my brother , and make hast , Psalm , 95 , To day , sayth the Prophet , if thou wilt heare his voyce , harden not thy hart : that thou maist make answer to hym to morrow , yea begin presently to lay to thine hand : which the sooner that thou shalt doe , it shall be the more easier vnto thee .

Against them that deferre their repentance to the houre of death . CHAP. XXVI .

IVstly and rightlie ought those things which we haue spoken to be sufficient , to confound them , who deferre and put off their repentance to the houre of death . For if it be so dangerous to prorogue and deferre it to certaine yeeres ; what wil it be I pray thee , to driue it of , and reserue it for that most perrilous time ? But because this errour is too familiar and vsuall in the world ; and seeing that very many soules doe perrish , beeing miserably deceiued by this errour , I thought it very necessary to speake somewhat of this vaine opinion of men . It is dangerous to dispute of finall repentance . And although it is very dangerous to speake of this matter ( for it may minister occasion to weake and fearefull consciences to distrust and despayre ) yet greater shall the danger be , that men know not , into what hazard they cast themselues , when they deferre theyr repentance to that time . So that weighing both dangers in an equall ballance , we may manifestly see , that this is greater then that by manie degrees . For experience teacheth vs , that moe soules doe perrish through too much confidence , then by too much feare or faint-hartednes . For wee are appointed Watchmen , as Ezechiell saith , Ezech. 35 , that when we see the sword comming , we should tell the people of it ; least those that should be admonished of vs , be deceaued : and their blood should be required at our hands .

But because in this life we haue no other light , nor no other truth , besides the holy Scripture , and the monuments of holie Fathers and Doctors of the Church , who before vs haue copiouslie and sufficiently handled this matter ; let vs see what they say of it . For I hope that no man will be so rash , that will prefer his own opinion before their iudgements . In speaking of which we will obserue this order , that first we remember what the Fathers haue spoken of this matter ; and then what the Scripture teacheth vs .

Authorities of certaine Fathers , concerning finall repentance .

BEfore we enter into this disputation , let vs presuppose that , which Saint Augustine , and all the Doctors of the Church do say ; that we must necessarilie know , that as true repentance is properly the worke of God , so he can giue it to whom he wil , and when he pleaseth . Therefore , according to this sentence , repentance shall be true , and sufficient to saluation at what time soeuer it be ; yea in the houre of death . But how sildome thys happeneth , I would not that thou shouldest beleeue me or thy selfe , but the Saints , by whose mouth the holy Ghost hath spoken . Therefore it is meet and requis●●e , that we relye vpon their iudgements . Augustine of true and false repentance , ca , 17 Heare therfore what Saint Augustine doth speak of this matter , in his booke of true and false repentance : Hee that first is forsaken of his sinnes , before he forsake them , he freely and willingly doth not forsake them , but of necessity and constraint . But God requireth the libertie of thy will . Wherefore , they that will not be conuerted vnto the Lord , so long as they can sinne ; In the same place . and afterwards come vnto conuersion when they can sin no longer : they shall not so easily obtaine that they desire . And then a little after , Augustine declaring how that conuersion is wrought , To be conuerted what it is . sayth thus : Hee is conuerted , that is , he is wholie and altogether changed , who now not onely feareth punishment , but hasteth to returne to a good and gracious God . Which conuersion albeit it happeneth to any one at the end of his life , we are not to despaire of the remission of his sinnes . But because so faithfull and absolute a conuersion sildome or neuer happeneth , so late repentance is suspicious , and to be feared . For whom the disease constraineth , and the paine terrifieth , he shall scarcelie euer come to true conuersion ; especially when hys children are present , whom he hath too much doted on , & his wife and the world doe call him vnto them . For this late repentance is wont to deceaue manie . But because God is alwayes almightie , he can alwaies help in death , whom he pleaseth . But because there be many things that doe hinder , and doe draw away the languishing and fainting spirit , it is most dangerous , & next to destruction to put of repentance vntill death . But it is a very great thing that God should then inspire thee , and deale so fauourably with thee . If therefore there be any one , who then doth seeke for true repentance , let him expect the friendly clemencie of God , well vnderstanding and feeling , that the goodnes of God is greater then his wickednes . He that thus escapeth , let him liue and not die . Hetherto Saint Augustine , by whose words it is manifest , into how great dangers they do cast themselues headlong , who of purpose leaue of their repentance to the houre of death .

Saint Ambrose also , in his bookes of repentance , doth largelie dispute of this matter ; In his exhortation to repentance , which forthwith foloweth in his second booke of repentance . although there be some that attribute this discourse of his to Augustine , where amongst many other things he faith ; He that r●penteth , and reconcileth himselfe at the last cast , and passeth hence , that is , departeth out of his bodie : I confesse vnto you , that we deny not vnto him , that which he desireth : but I dare not presume to say , that hee went well hence . I doe not presume , I doe not promise , I doe not say , I deceaue ye not , I doe not beguile you , I make no promise vnto you . A faithfull man liuing well , doth safely depart hence . He that repenteth , and is reconciled , whilst he is in health , if after he liue well , is safe .

Repeating the same thing a little after , he saith ; But he that repenteth at the last , and shall passe hence , whether hee safelie passeth or no , I am not certaine : I can assure him of repenpentance , but of further securitie I cannot assure him . Marke what I say ; I will lay downe this more plainly , least any one should misse my meaning : Doe I say that he shal be damned ? I doe not say so . Neither doe I say that he shall be saued . O holie Bishop , what other thing doost thou say vnto me ? Certainlie I know not what I shall say vnto thee . I haue said , I presume not , I promise not , I know not Gods determination . Wilt thou my brother be deliuered from all doubt , wilt thou escape thys ambiguous incertaintie ? Repent whilst thou art strong and in health . For if thou truly repentest , whilst thou art in health , & so the last day finde thee , thou art safe . Therefore runne , that thou maist be reconciled . If thou doost so , thou art safe . Why safe ? Wilt thou that I shal tell thee ? Because thou repentedst at that time , when thou mightest haue sinned . Behold , I haue told thee , why thou art safe . But if then thou wilt repent when thou canst sinne no longer , thy sinnes haue dismissed thee , and not thou them .

Saint Isidore doth consent vnto this . The iudgement of Isidore . He that would , sayth he , be certaine of the remission of his sins in the houre of death , let him repent whilst he is in health , and then let him lament & deplore his iniquitie and wickednes . But he that hath liued wickedly , and repenteth at the houre of his death ; it is most certaine that he is in very great ieopardy . For euen as his damnation is vncertaine , so also his saluation is doubtfull . Surely these words are very dreadfull : but those more fearefull , which Eusebius the Scholler of Saint Ierome writeth , and which his glorious & holy Maister spoke being at the poynt of death , stretching him selfe vpon the earth , arrayed in rugged and course Sack-cloth : but because I dare not relate them , with that rigour that they are written , least I should minister occasion of distrust and despaire to those that be weake and faint-harted , let him that pleaseth reade them : In the ninth tome of Plantynes edition , a little before the end . he shall finde them in the fourth tome of saint Ieromes workes , in a certaine Epistle of Eusebius , to Byshoppe Damasus as touching the death of Saint Ierome , whose beginning is , To the most reuerent Father &c. Where amongst other things hee sayth ; But some man will say ; That man that hath done wickedly all the time that he liued , and repenting at the houre of his death , he shall obtaine pardon of God . Alas , how vaine a supposall , and how false a meditation . Scarcely of an hundred thousand men , whose lifes haue alwaies beene wickedly led , scarcely I say one deserueth fauour at Gods hands . A man altogether borne and brought vp in sin , who hath neither seene , nor acknowledged GOD , neither is willing to heare of him , neither knoweth when he sinneth , nor what repentance is , vnlesse perhaps he sometimes dreame of it : and altogether intangled in worldly busines , whom the loue of his children whom he must forsake , oppresseth , whom infirmitie amateth , whom the losse and griefe of riches and temporall blessings shaketh & excruciateth , because he seeth that he can no longer enioy them , what repentance can he bring forth acceptable to God ? which he at all would not bring forth , nor once medle with , if he had any hope of recouery . Certainly I will conclude as I thinke ; he that whilst he is young & strong feareth not to offend God , in death he deserueth not to finde any fauour of God . What repentance is that , my beloued children , which a man onely maketh for this respect , because he seeth that hee can liue no longer ? Who if he should recouer of his sicknes , would becom worser then he was before ? I haue knowne many peny-fathers and helhound vsurers , who may rightly be termed the deuils Alcumists , or the deuils Mint-maisters , that haue beene sorry and penitent , when they haue thought that there was no way with them but death , but after that they haue beene recouered , their lifes haue beene a great deale more wicked and detestable then it was before . This I hold , this I thinke to be true : this I haue lerned by long experience , that his end is not good , whose life was alwayes euill : who feared not to sinne , but alwaies liued in the vanities of the world .

Hetherto Eusebius : by whose words it is manifest , how suspected that repentance was to this holy Doctor Ierome , which was made at the houre of death of him , who had continued in sinne all the time of his life . Greg , in his 18 , book of his Morals chap. 5. Iob. 27. Neyther heere the iudgement of S. Gregory is to be kept close as concerning this matter ; who vpon these words of Iob , For what hope hath the hypocrite , though he be n●uer so couetous , if God take away his soule ? Will God heare his cry , when trouble commeth vpon him ? sayth ; God heareth not his cry in the time of trouble , who in the time of peace and prosperity , hath not heard the Lord crying vnto him in his commaundements . Prou. 28. For it is written ; Hee that turneth away his eare from hearing the law , his prayer shall be abhominable . Therefore the holy man beholding how those that contemne the law and all right paths , doe at the last cast conforme themselues vnto prayer , sayth , Will God heare his cry ? Those words doe iumpe with those of our Sauiour , who sayth ; Afterward came also the foolish Virgins , Math. 25. saying : Lord , Lord , open to vs . And it shall be answered vnto them ; Verily I say vnto you , I know you not . Because then so much the more seuerity shall be vsed , by how much the more mercy hath now beene extended : and then iudgement shall be seuerely and strictly executed vpon them , whom now persisting in sinne mercy patiently wayted vpon . These be S. Gregories words . Another Doctour of the Church sayth ; It is a hard thing , that then ( that is at the poynt of death ) true repentance should be , when it commeth so late . When as anguish and payne tormenteth the body , and greefe oppresseth the sences , scarcely can a man thinke of any other thing . Greatly suspicious ought that repentance to be , which seemeth constrayned . The coniecture is easie , that a man should thinke that himselfe is vnwilling to doe that , which he hath no ability to doe . Possibility doth very well proue the willingnes . If thou doost not whilst thou mayst , thou manifestly shewest that thou art vnwilling to doe . Another Doctour of the Church doth also subscribe to all this . Seeing therefore , sayth he , that a fruitfull repentance is not the worke of a man , but of God : by his mercy he can inspire it , whensoeuer he will : and reward those by his mercy , whom he could condemne by his iustice . But because there are many things that hinder , and hold backe the sicke partie , and him that languisheth and faynteth through sicknes , it is dangerous , and neere vnto destruction , to protract and defer repentance till death . But a meruailous great thing is it , if God at that time inspire any man with true repentance . Consider I pray thee how fearefull and dreadfull these words be ? Who then is so bold and audacious , that dare expose this great treasure to so great hazard ? Is there any thing more precious in this world then saluation ? Who therfore is so inconsiderate and vnaduized , that dareth presume to say , that he doth not passing ill , that committeth so great treasure to such danger ?

These be the iudgements of the holy Doctours , by whom we may euidently gather , how great theyr folly and madnes is , without an especiall care to sayle ouer this so dangerous a Sea , of which the most expert and experienced Mariners haue spoken so doubtfully , and with so great feare . To dye well is an Art , which ought to be learned all 〈◊〉 life long . For in the houre of death so many and so great are the discruciatements that cause death , that scarce remayneth any time to learne to dye well .

The authority of Schoole Doctours concerning this matter .

IT remayneth now for the greater confirmation of this matter , that we see what the Schoole Doctours thinke of it . Among others there is one that excellently handleth this matter , agreeing in all things vnto vs , putting and inferring this conclusion : Repentance , which is made at the poynt of death , The conclusion of the Schoole man . and in extreamity , is sildome true , by reason of the great difficulty that happeneth at this time . He prooueth this conclusion by foure reasons or arguments .

The first reason of the Schoole man . The first is , by reason of the great perturbations , which arise out of the greatnes of griefes , sicknes , and the presence of Death , through which the hart is lesse able to lift vp it selfe to God , and rightly to busie it selfe in the exercises of true repentance . For the better vnderstanding of this argument we must know , that all the perturbations of our hart haue great force to disturbe and hinder our will and sences : and according to the rule of Philosophy , in this effect and euent the affections or passions are much more powerfull , which cause sorrow and sadnes , then those that procure mirth and ioy . Hence it is that the perturbations or affections of one dying are exceeding strong , and of all other most powerfull . For ( as Aristotle saith ) death is the most dreadfull of all terrible things : there being so many dolours & discruciatements in the body , so many afflictions and anguishes in the soule , so great sorrow and care for children , wife , & the world , all which are to be forsaken . Amongst so many and so tempestuous winds of the passions , where shall the sences be , and where the cogitations , but where these dolours and perturbations doe carry and whirle them ? Daily experience teacheth vs , that if any one be tormented with the tooth-ach , or by any other sharpe payne , although he be a very godly and a religious man , yet scarcely then can he stedfastly lift vp his hart to God , nay all the sences & thoughts haue recourse thither , where the griefe is . If this happeneth to the righteous , what will he doe , who neuer accustomed himselfe to thinke of God , and who so much is readier to endanger his greater friend then his lesser , by how much he is apter and proner to loue his body better then his soule ? The euill disposition and temperature of the body is an impediment of contemplation . Amongst the foure impediments of contemplation , which S. Bernard doth reckon vp , one is the euill disposition and temperature of the body . For then the soule is so vrged and occupied with the dolours of the flesh , that scarce it permitteth a man to thinke vpon any other thing , besides that , which then greeueth and excruciateth him . Which if it be true , what greater dotage or madnes can there be , then to expect , tarry , and wayte for the worst disposition and temperature of the body , & in it to handle and deal with the greatest businesses of the soule ? I knew a certaine man , who being at the poynt of death , when he was willed and admonished to prepare himselfe for his end , for the glasse of his life was now runned out , he was so affrighted and ouerwhelmed with the presence of death , that he thought vpon nothing els , then how he might escape the danger of death , as if the date of his life had beene put in his owne hands , and he had the ordering and determining of it . All his care was , how he might remedy and auoyde this danger , if possibly it might be . But when the Minister saw him so little carefull and troubled with those things which were necessary for that time , he admonished him , that he should let passe such thoughts , and begin earnestly to call vpon God . The sicke man hardly taking this a●●onition , began to talke a farre off from the purpose , and so yeeleded vp the ghost . Notwithstanding , this man had beene a louer of Vertue : wherby thou mayst see , how the presence of Death doth disturbe and disquiet them , who are in loue with their lifes , seeing that it so greatly troubled him , who at other times had despised it . I knew also another man , who when hee had fallen into a most dangerous and greeuous sicknes , and saw Death now at hand , he earnestly desired to conferre a little with God , and to preuent the Iudge by a deuoute prayer , before hee should depart out of this life : but sorrowes and the continuall accidents of his infirmity would let him haue no rest . If therfore onely preparation to repentance , b●so hard at that time , who will be so fond and mad to defer and prorogue the remedy and repentance of his whole life to that moment ?

The second reason of the Shoole-man is , The 2 , reason of the Schole-man . that true repentance ought to be voluntary , that is , it ought to be done willingly , and not of constraint , or compelled by necessitie . Thys is that which Saint Augustine saith ; Aug. in hys booke of true & false repentance , chap , 17. Let no man tarry so long as he can sin . For God requireth the liberty of the will , that thy faultes may be wiped away ; he requireth not necessity , but charitie : not onely feare ; because man liueth not onely in feare . Therefore , it behoueth him that lately repenteth , not onely to feare the Iudge , but to loue him : because without charitie no man can be saued . Wherefore , that man that neuer truly repenteth himselfe in his life time , but prorogeth it to the houre of death , he seemeth not to bring forth repentance of will , but of compulsion : ●●d if of constraint or necessity , then it is not meerely voluntary .

2 , Kings , 16 , Such was the repentance of Shimei , for that offence which he had committed against Dauid , when hee fled from the face of his sonne Absolon . Which Shimei , when he saw that the victory did incline to Dauid , and considering of the mischiefe that hung ouer his head , he descended with the men of Iuda to meete King Dauid and with the thousand men of Beniamin , and prostrating himselfe before the King , he craued pardon for his fault . 2 , Kings , 19 , Which when Abishai heard , he sayd ; Shall not Shimei die for this , because he cursed the Lords annointed ? But holy king Dauid , not ignor●●● of what small desert this repentance was , for the time wisely dissembled the deede , yet he would not that it should vtterly passe vnreuenged : but when he was at deaths doore , not for any desire of reuenge , but in the zeale of iustice , he commaunded his sonne , that hee should not suffer it to goe vnreuenged ; 3 , Kings , 2. who afterwards commanded him to be slaine . Of this kinde and nature , seemeth the repentance of many wicked Christians to be , who when they haue perscuered all theyr lyfe thorow in sinne , offending God , when the houre of rendering an account shall draw neere , when they see death approching , and the graue open , and the Iudge present ; when they shall vnderstand that no strength or power , can be founde against that infinite power & omnipotencie ; and that that shall be determined in that moment which is for euer irreuocable , then they turne themselues vnto the Iudge with prayers and protestations : which if they be true , certainly they are profitable . But the common euent teacheth , what manner of prayers and protestations they were , and are : for we haue learned by experience , that many of them hauing escaped this danger , forthwith haue forgot all that they promised ; and as Swine haue returned to theyr wallowing in the myre , yea they haue reuersed and recalled that good , which then they purposed ; and haue againe embraced those things , which then they estimated preiudiciall to their soules , as if they were the men that had not doone , that they did for the loue of God , but onely for feare of the extreamitie , in which at that time they were : which ceasing , also the effect ceaseth , A similitude . which thereupon followed . Whereby it most manifestly appeareth , that this repentance is like vnto that which Saylers make : who when they are in extreamity and danger of shypwrack , they promise to change their lifes , to embrace vertue , and I know not what protestations they make : but when the storme is appeased and ouer-past , and a wished calme commeth , and they are without ieopardy , byand by they returne to theyr former vomit : they laugh , they trifle , they blaspheme , carouse and sweare , and become worser then they were before , making no account of their vowes and protestations , yea , reputing them as dreames and toyes .

The third reason is , The thyrd reason of the Schole-man . because the custome of sinne , in which the sinner hath hetherto liued , will almost neuer forsake a man , but euen till death waiteth vpon him : and followeth him no otherwise then the shadow doth the body . For custome is another nature , which is not ouercome without very great difficultie . And so we see by experience , that many at the houre of theyr deaths , are so little carefull for the saluation of their soules , are so couetous , so drowned in carnall and wordly things , such louers of this life , that they would still enioy it , if at any price they might buy it ; so captiuated in the loue of this world , & so enamoured with all those things that they loued in it , as if they were not at all at this passe , or in this danger .

Haue you not often-times seene old men so greedy and so couetous , that they haue neuer intermitted one houre , nor slacked any time , to hourd vp the pelfe of this worlde ; who notwithstanding are vnmercifull , and haue theyr hands shut when they should doe any good : and whose affections and appetites are very fresh and liuely in prosecuting the businesse of thys world , & heaping vp riches without end or meane , which they must leaue in the world , GOD knowes to whom , but to anie good worke reprobate and dull ? This is a punishment not the least , by which God punisheth sinne ; permitting it to attend vpon the offender to the graue ; according to that of S. Gregorie , God chastiseth a sinner with this kinde of punishment , that he permitteth him to forget and be vnmindfull of himselfe in the houre of death , because he remembred not God in his lyfe . And so one negligence or obliuion is punished by another : the forgetfulnes of the fault , is punished with that obliuion which is both a punishment and a fault : which we see and heare verified by daily experience : for how often doe we heare , that many haue wished to die , and haue died in the armes of theyr harlots , whom they tenderly loued , that as in theyr life time they would not expell them out of their houses , so in death they would not forsake them , because by the iust iudgement of God , they are become vtterly vnmindfull & obliuious , both of themselues , and of their soules .

The fourth reason of the Schoole-man is founded in the qualitie of the valour of the workes , The fourth reason of the School-man . which are commonly done at that houre : for euery one , who hath but a sparke of Diuine light , seeth plainly , how farre different the works that then are done , are from the works , which are done of a man sound and in health : he acknowledgeth I say , that those much lesse please God then these . That gift cannot be very acceptable to God , ( as saith a certaine holy woman ) which therefore is offered , because the last day so enioynes it , for it is not of the right nature of a gift . What I pray thee is it to pardon an iniury at that houre , when not to pardon it is a great reproch ? Doost thou thinke it praise worthy , that then thou leauest thy Concubine , when thou must leaue her whether thou wilt or no , neither may shee stay any longer in thine house ?

By these reasons this subtile Doctor concludeth , that a man with great difficultie in that houre truely repenteth . Yea he saith that a Christian , who of a set purpose deferreth his repentance to the houre of death , doth very highly sinne , by reason of the great iniury that he offereth to his owne soule : and by reason of the great danger , vnto which he exposeth his saluation . Now I leaue the Reader to his owne conscience and consideration , that he may see whether there is any thing more to be feared then this .

Certaine authorities of the holy Scripture , confirming the precedent sentences of the Doctors .

BVt because the strength and bulwarke of all this disputation consisteth in the word of God ( for against this there is neyther appeale nor answere ) heare what it teacheth vs concerning this matter . Salomon in the first chapter of his Prouerbs , after he had related the words , by which the eternall Wisedome calleth man to repentance , hee in like manner adioyneth those wordes , which shee will speake to those that doe not obey her call : Prou , ● . Because , saith she , I haue called and yee refused , I haue stretched out my hand , and no man regarded . But all my counsailes haue ye despised , and sette my correction at naught . Therefore will I also laugh at your destruction , & mocke you , when the thing that ye feare commeth vpon you . Euen when the thing that ye be afraid of falleth in suddainly like a storme , and your miserie like a tempest , yea when trouble and heauines commeth vpon you . Then shall they call vppon mee , but I will not answere : they shall seeke mee early , but they shall not finde mee : And that because they hated knowledge , and did not choose the feare of the Lord .

Hetherto be the wordes of Salomon , or that I may speake better , of God himselfe . Which Saint Gregory in his Morrall bookes doth expound to be spoken of this repentance , which heere we handle . What can be aunswered vnto this ? Are not these threatnings sufficient , being from God himselfe , to make thee to feare , and to admonish thee , that betimes thou prepare thy selfe for that houre ? But heare also another testimony not lesse plaine then this . The Lord reasoning in the Gospell of his comming to iudgement , he aduiseth and counsaileth his Disciples with great instancie , that they prepare themselues against that day , hauing vsed many parables and similitudes to that end , that by them they might vnderstand , of what great weight that matter was . Math , 24 , His words be these : Blessed is that seruant , whom his Lord when he commeth , shall finde watching . But if that euill seruant shall say in his hart : My Lord will be long a comming : and so beginne to finite his fellowes , yea , and to care and drinke with the drunken . The same seruants Lord shall come in a day when he looketh not for him , and in an houre that he is not ware of , and shall hew him in peeces , and giue him his portion with the Hipocrites . It is playne and euident by this , that the Lord very well knew of the counsailes , inuentions , and excuses of the wicked , which they finde out to excuse and bolster out their bad matters : and therefore he doth preuent them , and shut the way before them , and admonisheth them how their wickednes shall prosper with them , and what euent their hope shall haue .

What do these things differ from them , which here we handle ? What other things doe we speake here , but those that the Lord himselfe speaketh ? Thou art that euill seruant , who meditatest in thine hart such like things , as he did ; thou delayest thy repentance , and thinkest that there is time enough left for thee , thou eatest , drinkest , and perseuerest in thy sinnes . Doest thou not feare these threatnings , which he threatneth , who is no lesse able to effect them , then to speake them ? Who is of might to execute all things that he speaketh , sooner & more readily then to speake them ? He himselfe speaketh vnto thee , he reasoneth the matter with thee , he calleth thee , he hath busines with thee , he sayth vnto thee : Watch miserable man , and whilst thou hast time prepare thy selfe , least thou miserably perishest in that houre of Gods iust iudgement .

But I seeme to bestow too much time and labour vpon a matter so manifest . But what shall I doe , when I see the greater part of the world couer their sinne and error vnder this cloake ? But that thou mayest more manifestly know the greatnes of this danger , Math. 25. heare another testimony of the same Lord ? Then shall the kingdome of heauen be likened vnto tenne Virgines . &c. Then ; when shall that then be ? When the Iudge shall come , when the houre of iudgement shall approch , as well generall for all men , August in an Epistle to Dios. as particuler for euery one . For in this euery one shall finde his last day , in this the last day of the world shal ouertake euery one ; because as euery one dyeth , so he shall be iudged in this day , as sayth Augustine . At that time therfore , saith our Sauiour , it shall happen vnto vs , as vnto the tenne Virgins , fiue of which were fooles , and fiue wise , which taking theyr Lamps went out to meete the Bridegrome : The wise whilst they had time , tooke oyle in their vessels : But the foolish , as it oftentimes happeneth , had no care nor regard of any oyle . At midnight , when men sleepe soundlie , or when they are most negligent and voyde of care , and least thinke of the day of iudgment , a cry was made . Behold the Bridegrome commeth , goe yee out to meete him . Then all those Virgins arose , and prepared their Lamps : And those that were ready went in with the Bridegrome to the mariage , & the dore was shut vp . But those that were not ready at that time , began to prouide and prepare themselues , and at length came , saying ; Lord , Lord , open to vs . But he aunswering sayd : Verily I say vnto you , I know you not . And the Lord concluding this parable , sayth : Watch therfore , for yee know neyther the day , nor the houre . As if he should say ; Ye haue seene how happy the euent was of these wise Virgins , who were ready , and how vnhappy the foolish Virgins were , who wanted oyle . Seeing that therefore yee know not the day nor the houre of the comming of the Bridegrome , and seeing the busines of your saluation dependeth only of this preparation , watch and be ye ready at all times , least that day finde you vnprepared , as it found these fiue Virgins , and the dore be shut against you , and yee be excluded from the marriage , as they were excluded . This is the litterall sence of this parable , as a learned man doth expound this place , saying : Let vs take heede to our selues , if it were but onely for this respect , that the repentance , which is deferred vnto death , when that voyce is heard which sayth ; Behold the Bridegrome commeth : is not safe , yea , as it is described in this ●arable , it is as though it were not true . At the length he speaking of the end of this similitude , sayth : The conclusion of this doctrine is , that we may vnderstand how these fiue Virgins were reprobated and refused , because they were not ready at the comming of the Bridegrome . But the other fiue were admitted and let in , because they had prouided . Therfore it is necessary that we be alwayes prouid●d , because we know not at what houre the Bridegrome will come .

Tell me I pray thee , what could be spoken more manifestly for the illustration of our purpose ? Therefore I doe greatly wonder , that after so cleare a testimony men dare yet trust to a hope so weake and vncertaine . For before this testimony was brought forth , I did not so much meruaile , if they did perswade themselues the contrary , or if they desired willingly to deceaue themselues . But after that this heauenly Doctor and Teacher hath determined this question , when as the Iudge himselfe hath manifested vnto vs the order and manner of his iudgement by so many examples , who is so extreamely impudent or shamelesse , without wit or reason , that will thinke that it shall happen otherwise , then hee hath foretold , who himselfe shall pronounce the sentence ?

Aunswers to certaine obiections

BVt because thou mayest obiect against these things , which we haue spoken : How ? was not the theese yeelding vp the ghost saued by one onely word ? Many miraculous and wonderful things reserued to the comming of Christ . Wee aunswere vnto this , that this worke was no lesse miraculous , then the other miracles of Christ , which worke and miracle was reserued to the comming of our Sauiour , being the sonne of God into this world , and for a testimony of his glory : And therefore it was necessary , that in that very houre , when the Lord suffered , that both things celestiall and terrestriall should be disturbed ; that light should be mingled with night ; and that the very elements should be shaken ; That the earth shaken in her very foundations , Euseb. Emiss . of the good theefe . which could scarcely support and vphold God on the Crosse , should tremble and quake ; That the day , the light being fled , should assume a lamentable robe , and after the manner of bewayling mourners , should be cloathed with the sable habit of black heauines ; That the graues of the dead should be opened ; and that the dead should arise : For all these miraculous wonderments , were reserued as testimonies of the glory of his Person , among the number of which was the saluation of this theefe . In which worke his confession was no lesse admirable and miraculous , then his saluation : for his Nouell and Puny new sprung fayth , acknowledged that which his Disciples gayne-sayed . At that time the guilty theefe beleeued that , which the elect denied . The impiety of the persecutours raged , the wickednes of the blasphemers exceeded , the stripes and wounds shewed Christ onely to be but a man , and the Apostles despayring after so many Diuine miracles , onely this theefe resteth not , nor stayed in the scandale of his crosse and death ; onely he is the witnes of his Maiesty , who was a companion of his distres and heauines . Seeing that therefore these wonderfull and miraculous things belong to the dignity of this Lord , and to the mistery of that time , it will be counted a ridiculous thing to thinke , that these are matters for all times and places , which were onely proper for that time .

We see also in all well ordered common wealths , A similitude . that some things be done ordinarily , and alwayes after the same manner , and some things that are vsed extraordinarily . Ordinary things are common to all , but the extraordinary are proper to some certaine . The same thing also commeth in vse in the common wealth of God , which is his Church . And so that of the Apostle is regular and ordinary ; 2 , Cor. 11. Whose end shall be according to theyr works : signifying that after the common manner of speaking , an euill death followeth an euill life , and a good death a good life . And it is an ordinary thing that those that embrace Vertue , and leade a godly life , doe enter into an eternal life ; and those that liue viciously and wickedly , to be cast into hell fire . This sentence is common and true , which the holy Scripture doth beate vpon in many places . This the Psalmes doe sing of , this the Prophets doe celebrate , this the Apostles doe preach of , this the Euangelists haue noted . The kingly Prophet hath comprehended this in few words , Psal. 62. when he sayd : God spake once and twice : I haue also heard the same , that power belongeth vnto God : And that thou Lord art mercifull : for thou rewardest euery man according to his worke . This is the summe of all Christian Philosophy . Therfore according to this speach of Dauid , we say that it is an ordinary thing , that as well the righteous as the sinner , should receaue a reward at the end of their lifes , according to the works , The iudgements of God . which they haue done . Yet besides this vniuersall law , God can by his especiall grace and fauour bestow mercy vpon some , that they should dye the death of the righteous , who haue liued the life of sinners : as also it may come to passe , that he that hath liued like a righteous man in this world , by the secret iudgement of God , A similitude . may dye as a sinner . As it happeneth vnto them , who haue sayled very fortunately in a long voyage , and at the very mouth of the Hauen suffer shipwrack . Hence it is that Salomon sayth : Eccles. 3. Who knoweth the spirit of man that goeth vpward , and the breath of the beast that goeth downe to the earth ? For although it be alwayes in a manner true , that their soules , who liue like beasts , descend to hell ; and that theirs , that liue like men , ascend to heauen ; yet in the secret and particuler iudgement of God , this order may be somtimes inuerted . Yet it is safe and generall doctrine , that a good liuer shall haue a blessed death . Therefore no man ought for the praecedent causes to leane to their examples , who haue been saued by especiall and particuler grace and sauour : for they make no generall rule , nor extend themselues to all men , but onely to few , and those vnknowne : Neyther canst thou know whether thou art contayned in that number .

An obiection of the repentance of the Niniuites . But if thou obiectest vnto me the repentance of the Niniuites , which proceeded from feare , least they should all haue beene destroyed within forty dayes ; consider thou not onely their sharpe and seuere repentance , which they made , but also their change of life . Change thou also thy life after the same manner , and the same mercy shall not forsake thee . But I perceaue that thou art scarcely recouered of thine infirmity , and scarcely risen out of bed , seeing that thou straightwayes runnest to the first kind of life , and recallest all that , which thou didst purpose , when thou wast weake . Wherfore I leaue thee to consider , what I may think of thy repentance .

The conclusion of the former disputation .

WHatsoeuer hath hetherto beene spoken , hath not beene spoken to that end , that it should shut the gate of saluation or of hope against any man : for neyther hath any of the Saints shut it , neyther ought any man to shut it : but to this end , that the wicked may be recalled & turned from that refuge and fortresse , in which they lurke , and are made mightier to perseuere in their iniquities . But , tell me I pray thee my brother , if all the voyces and iudgements of Doctors and holy men , if all reasons , if the holy and sacred Scripture pronounce so dangerous and perillous things of it , how darest thou hope for saluation in so great danger and hazard ? In whom doest thou trust , that will helpe thee in this ieopardy ? Perhaps thou placest thy hope in thy preparations , in thine almes , and in thy prayers . Thou vnderstoodest a little before , how the fiue foolish virgins with great care would haue prepared & made ready themselues , after that they had heard the voyce telling them , that the Bridegrome came : thou hast learned also , with what great instancie they knocked and cryed at the doore ; yet it profited none of them : for it proceeded not of true loue , or of true repentance . Perhaps thou trustest to thy teares , which thou wilt poure forth at that time ; surely , vnfained teares at all times are auailable , & happy is that man that from his very hart can poure them foorth : but remember I pray thee , Heb , 12 , what teares Esau shedde , Who , as the Apostle saith , found no place of repentance , though he sought it with teares . For he did not weepe for the loue of GOD , but for his owne commoditie .

Or , doost thou put thy hope in thy good purposes , which thou then settest before thine eyes ? These are of force when they are true and sincere ; but remember the purposes of King Antiochus , who when hee was in this danger , promised such great and magnificent things , that it would make a man amazed that readeth them . 2 , Macha , 9 , This wicked man , saith that booke , prayed vnto the Lord , of whom he obtayned no mercy . The reason was , for all things that he purposed , proceeded not of the spirit of loue , but of seruill feare , which is not acceptable . For to feare hell , may proceede of the meere naturall loue which man beareth to himselfe . But that man loueth himselfe , is no reason that the kingdome of heauen should be giuen vnto him . Insomuch , that as no man entred into the pallace of King Assuerus clothed in Sackcloth , Hester , 4 , so it is lawfull for no man to enter into the pallace of God with a seruill garment : but all that will enter must be clothed with wedding garments , that is , adorned and beautified with true loue and charitie .

Wherefore my brother , I pray and intreate thee , that thou wouldest reade and consider of these things , with great attention , that thou after a very short time ( without all doubt ) shalt come to this houre , and to this ieopardy . For thou seest with what great swiftnes heauen is turned about , and with what velocitie time slippeth and posteth away , & how soone the thred of thy life shall be cut off . The day of destruction is at hand , sayth the Prophet , Deut , 32 , and the times that shall come , make hast . Therefore , a little space of time being ouer-past , this prophecie shal be fulfilled . Then thou shalt perceiue and know , that I haue beene a true Prophet in these things , which I haue admonished thee of . Then thou shalt see thy selfe compassed about with dolours , loaden with those things that are yrkesome vnto thee , and miserablie afflicted with the presence of death , wayting for the condition , which straightwayes shall be awarded , either that thou shalt be for euer happy , or for euer vnhappy .

O perrilous estate , ô hard and dangerous way ; ô sentence , after which euerlasting death , or euerlasting life is to be expected ; ô who can alter this Decree at that houre ? ô who shall be able to heare that sentence ? My brother , now thou hast aduantage , doe not neglect it : now thou hast time , make the Iudge thy friend , that hee may be sauourable vnto thee . Heare therefore , and follow the counsell of the Prophet , Esay , 55 , who saith ; Seeke yee the Lord whilst he may be found , call vpon him whilst hee is at hande . For now the Lorde is at hand to heare vs , albeit wee see him not . In the houre of iudgement we shall see him , but hee will not heare vs , vnlesse we be such as are to be heard now .

Against them , that through the hope of the Diuine mercie , doe continue and perseuere in theyr sinnes . CHAP. XXVII .

SOme men there are , that persisting and continuing in their wicked life , doe cheere vp and comfort themselues in hope of Gods mercie , and the merrits of Christes passion : and to these as to the other , their errour is to bee showen . Thou sayest that the mercy of God is vnmeasurable & infinite , for he willingly would be crucified as a malefactour for sinners . I confesse indeede that his mercy is exceeding great ; for it suffereth thee to vtter so lauishlie such cursed blasphemie ; as that thou wouldest his goodnes & bounfulnes , should be a fautour and a fauourer of thy wickednesse : and that his Crosse , which hee apprehended as a meane to destroy the kingdome of sinne , should be made of thee a meane to strengthen and defence sinne : and whereas thou shouldest offer a thousand lifes vnto him , if thou haddest so many , because he hath sacrificed his life for thee , there thou takest an occasion to denie that one vnto him which thou hast , yea which thou hast receiued of him . This grieueth thy Sauiour more , then the death did , which he suffered for thee : for hee who neyther lamented nor deplored his own death , most greeuously lamenteth and bewaileth thy sinnes in the Prophet , Psalm , 129 , saying ; The plowers plowed vpon my backe , and made long furrowes . Tell me I pray thee , who hath taught thee thus to argue , that because God is good and gracious , thou shouldest conclude , that it is lawful for thee to sinne , and to follow wickednes ? The holy Ghost seemeth vnto me to conclude after another manner ; that because God is good and gracious , he gathereth that he is worthy to be worshipped , obeyed , and to be loued aboue all things . And because God is good , it is meete that I be good also ; and that I should trust in him : who although I be a most greeuous sinner , yet is ready to receiue me into fauour , if I with all my hart will be conuerted vnto him . Because God is good and so good , it is double wickednes to offend so great & magnificent a goodnesse . Therefore , by how much the more thou doost exemplifie the goodnes of GOD , by so much the more thou doost aggrauate thy sinne , which thou committest against him . And it is meet and equall that so great a sinne should be punished : for it is the nature and dutie of the Diuine iustice , ( which also thou esteemest not to be contrary , but the sister and the auenger of the Diuine goodnesse ) that it should not leaue so enormous an iniury vnpunished .

Thys kinde of excuse is not newe , or sprung vp of late , but very old , and vsuall in the world . This in times past was the difference betweene the true and the false Prophets , The difference between the true Prophets and the false . because the true did denounce the threatnings of God against the people , and did exaggerate and aggrauate his iustice : but the false , on their owne heads did promise false peace and mercy . But when the punishments of GOD did approue the veritie of the one part , and the falsehood of the other , the true Prophets sayde : Where are now your Prophets , Ierem , 37 , which prophecied vnto you , saying : The King of Babell shall not come against you , nor against this Land● Thou sayst , that the mercy of God is great . Thou which sayst so , credite me , GOD hath not opened thine eyes , that thou mightest see the greatnesse of his iustice . For if thou haddest thine eyes open to behold it , thou wouldest say with the Prophet ; Who knoweth the power of thy wrath ? Psalm , 90 , for according to thy feare is thine anger . But that thou mayst be freed from this dangerous & perrilour errour , I pray thee let vs dispute of the matter a little , and be ruled by reason .

Neyther thou , nor I doe see the Diuine iustice , as it is in it selfe ; Whence the Diuine iustice is knowne . that we may come to the knowledge of the measure of it . Neither doe we know God himselfe in this worlde , but by hys workes . Therefore let vs enter into the spirituall world of the holy Scripture , & then let vs goe out into this corporall world , wherein we liue , and let vs out of them both reason , what the Diuine iustice is , that by this meanes we may know it . Certainly this consideration will be most profitable ; For besides thys end which now we propose vnto our selues , we shall reape also out of it another fruite : for it will a fresh stirre vp in our harts the feare of the Lord , which as the Doctors say , is the treasure , the keeper , A similitude . and burthen of our soules . For euen as a ship is not safe without balas or lastage ; ( for it is easily tossed with euerie winde , nowe no this side , and now on that to the great danger of the shyp ) so is the soule endangered , which lacketh the ballas & burthen of the diuine feare . This feare poyzeth the soule , that the windes of worldly fauour , or of diuine graces , doe not tosse and pusse it vp , and so ouerthrowe it . Although it be defenced , yet if it hath not his balas , it is in ieopardy . Neither onelie the Punyes and Incipients , but also those that are growen & old , must necessarily liue in feare in Gods house . Not onely the sinners and guiltie must feare , who haue great cause so to doe : All men ought to feare . but the righteous also are not to be freed , who haue no such great cause to feare . Sinners must feare , because they haue offended ; and also the righteous , least they should offend : theyr faultes and misdemeanors past , ought to strike feare into them , but the dangers to come , ought to terrifie these . But if thou desirest to know , how this holy feare is engendered and wrought in thee , Whence feare is in-gendered . I say that it is wrought when it is infused by grace , and it is preserued , and increaseth by the consideration of the works of the Diuine iustice , of which we begin now to speake . Consider of them often , and reuolue them in thy minde , & by little and little , thou shalt feele this feare wrought in thee .

Of the workes of the Diuine iustice , whereof mention is made in the holy Scripture .

THE first worke of the Diuine iustice , which the holy Scripture remembreth , The beginning of the wayes of the Lord . is the damnation of Angels . The beginning of the wayes of the Lord was that terrible & bloudy beast , the Prince of deuils , as it is written in the booke of Iob. For seeing that all the waies of the Lord are mercy and iustice , vntill this first sinne , the iustice of GOD was not yet reuealed , which was hid in the bosome of the Lord , as a sword in a scabberd .

This first sinne was the cause , why this sword was vnsheathed . The fall of deuills . Consider now how grieuous and terrible this first plague and punishment was : lift vp thine eyes , and thou shalt behold wonderfull things ; thou shalt see I say , the most precious iewel of the house of God , thou shalt see the chiefest beauty of heauen , thou shalt see that Image in which the Diuine beauty shyned so cleerly ; this I say thou shalt see , falling from heauen like an arrow , and that for the onely thought of pride . The Prince of all the Angels , is made the Prince of deuils , of most beautifull , he is made most horrible and deformed , of most glorious , he is made most vilde and disgracious , of one most acceptable & gracious of all those creatures which God had made , or euer would make , he is made the greatest & the most malicious enemie . What astonishment thinkest thou , and what admiration was this to the heauenly Spirits , who know from whence and whether this so noble a creature fell ? With what feare did they all pronounce that of Esay ; Esay , 14 , Howe art thou fallen from heauen , ô Lucifer , sonne of the Morning ?

Descend afterward a little lower to the earthly Paradice , and there thou shalt see a case no lesse feareful , vnlesse there had been a remedy vsed for this mischiefe . For that the Angels should fall , The fall of Adam . it was needfull that they all should actually offend . But what hath the creature which is borne , actually offended in , why he should be borne the child of wrath ? It is not needfull that he should haue actuall sinne , it sufficeth onely that he be borne of that man , that had offended , and by offending had corrupted the common roote of all mankind , which was in him : this I say is sufficient , why he is borne in sinne .

The glory and Maiesty of God is so great , that when as one onely creature had offended him , the whole kinde deserued so seuerely to be punished . For if it was not sufficient to Haman that great friend of King Assuerus , that he might reuenge himselfe of Mardocheus , of whom he supposed that he had receaued an iniury , not only to punish Mardocheus , but for the greatnes of his honour to cut off the whole nation of the Iewes , for the deniall ( as he iudged ) of a small reuerence ; why doest thou meruaile if the glory and maiesty of God , which is infinite , requireth like punishment ? Behold therfore the first man is banished out of Paradice for a bit of an apple , for which euen to this day the whole world is punished . And after so many thousand yeares the sonne that is borne , bringeth with him out of his mothers wombe the staine and blemish of his father , and not when he can offend himselfe by reason of age , but in his very natiuity he is borne the child of wrath , and that , as I haue sayd , after so many thousand yeares . After so long time this iniury could not be buried in obliuion , being deuided among so many thousand thousands of men , and punished with so many scourges . Yea , all the torments , which men haue suffered from the beginning of the world to this day , all the deaths which they haue vndergone , and all the soules which burne and shall burne in hell euerlastingly , are sparks , which haue originally proceeded from that first sinne ; all which are arguments and testimonies of the Diuine iustice . And all these things are also done and brought vpon vs , after the redemption of mankind wrought , and made by the blood of our Sauiour Iesus Christ : Which remedy if it had not beene wrought , there had been no difference betweene men and deuils : for of themselues there had beene as little remedy and hope of saluation to the one as to the other . What doest thou think of this punishment ? I thinke that it is a reasonable sound argument of the Diuine iustice .

But because this heauy and greeuous yoke is not taken away from the sonnes of Adam , new and moe kinds of punishments haue sprung from it , for other sinnes , which haue beene deriued from that first . Gen. 7. All the world was drowned with the waters of the deluge : Gen. 19. The Lord rayned from heauen fire and brimstone , vpon those fiue polluted and sinfull Citties : Numb. 16. The earth swallowed vp Dathan and Abiron aliue , for a certaine contention , that was betweene them and Moses : Leuit. 10 , A fire went out from the Lord , and deuoured the two sonnes of Aaron , Nadab , and Abihu , because they had not obserued the right and due ceremonies in the sacrifice ; neyther did the dignity of their priesthood profit them any thing , nor the holines of their father , nor that familiarity which theyr . Vncle Moses had with the Lord . Ananias and Saphira in the new Testament , Acts , 5. because they lyed vnto S. Peter ( which seemed to be but a small matter ) fell downe dead , and sodainly yeelded vp the ghost .

But what shall we say of the hidden and secret iudgements of God ? The hidden and secret iudgements of God . Salomon , who was the wisest of all men , and whom God so tenderly loued , that he was sayd to be the Lords beloued , by the hidden and secret iudgement of God , came to that extreame abhomination , and that most abhominable sinne , that he fell into Idolatry . What is more fearefull then this ? But if thou shouldest know of moe iudgements of this kinde , which daily happen in the Church , perhaps thou wouldest no lesse feare these , then thou dreadest that : Because thou shouldest see many starres falling from heauen to the earth ; thou shouldest see many , who did eate the bread of Angels vpon the Lords table , to fall and slip into such calamities , that they rather desire to fill their bellies with the drasse and swash of Swine ; thou shouldest see many , whose chastity was purer and more beautifull then a Porphirite , to be blacker then a cole . The causes of whose lapse were their sinnes .

But what greater signe of the Diuine iustice canst thou desire , than that God for the iniury done vnto him wold not be satisfied , but with the death of his onely begotten sonne , before he would receaue the world to his fauour ? What manner of words I pray thee were they , which the Lord spake to the women , which followed him lamenting and bewayling ? Luke , 23. Daughters of Ierusalem , weepe not for me , but weepe for your selues , and for your children . For behold , the dayes will come , when men shall say : Blessed are the barren , and the wombs that neuer bare , and the paps which neuer gaue sucke . Then shall they begin to say to the mountaines , Fall on vs : and to the hils , couer vs . For if they doe these things to a greene tree , what shall be done to the dry ? As if the Lord would haue sayd ; if this tree of life and innocencie , in which there is neyther worme found , nor any corruption of sinne , so burne with the flames of the Diuine iustice for the sinnes of others ; how thinkest thou will a dry and barren tree burne , which not charity , but the own proper malignity condemneth to the fire ? And if in this work of mercy , thou doest see so great rigour of iustice , what will it be in other matters , in which so great mercy is not seene ? But if thou beest so dunsicall and blockish , that thou canst not conceaue of the force of this argument , at the least looke vpon the paynes of hell , and see what an exceeding huge punishment that is , with which the Diuine iustice punisheth one sinne : how I say that sinne that is done in a moment , is punished with euerlasting torment . Behold how this dreadfull and terrible Iustice ioyneth her selfe to this Diuine mercy , which thou so greatly extollest . What can be thought of more horrible and fearefull , then to see how that high and supreame Lord of Lords , from the throne of his glory will behold a soule , which shall be tortured and tormented so many thousand thousands of yeares with the intollerable punishments of hell , yea , he shall reioyce that it is thus plagued , and it shall be pleasurable vnto him to haue the punishment without end , without terme or limit , and vtterly without any future hope of remedy . O the altitude of the Diuine iustice , & worthy of all admiration , ô secret , ô the Abysse of this most deepe profundity . What man will be so mad , who will be so berest of all reason and iudgement , that if he consider these things , wil not tremble , wil not stand astonished , & vtterly amazed at such great and dreadfull punishments ?

Of the works of the Diuine iustice , which are seene in this world .

BVt leauing the bookes of the holy Bible a little , let vs goe out and view this visible world : for in it we shall finde great arguments of the Diuine iustice . I assuredly affirme vnto thee , that they that haue their minds illuminated , but with the least beame of the Diuine light & knowledge , doe liue in this world in great feare , and exceedingly doe dread the works of the Diuine iudgements : because seeking an issue and passage out of them , and how to be freed from them , they finde none other , but onely a simple & humble confession of the fayth , they haue in Christ . The great infidelity of men . Who doth not tremble to see the vniuersall face of the earth couered with infidelity ? to see how fruitfull the haruest of the deuils is , that fill the lakes of hell with the wretched soules of men ? to see the greater part of the world , ( yea , after the redemption of mankind ) drowned in the former darknes ? How small I pray thee is the region of the Christians , if it be compared with the Kingdomes and Empires of the Infidels ? It is but a small corner of the world , if thou exceptest the new and late discouered regions of India , which are daily more and more discouered , and doe come to the fayth . All besides , the deuils doe oppresse with their tiranny , and they mourne vnder the powerfull and tirannicall empire and dominion of the King of darknes : where neyther the Sunne of righteousnes shineth , where the light of truth riseth not , where neyther the water rayneth , nor the dew of the Diuine grace descendeth , as neyther in the mountaynes of Gelboe , 2 , Kings , 2. where the deuils make such hauock of soules , which they gather & cast into eternal & inextinguible fire . For it is without all controuersie , that as without the Arke of Noah , in the time of the deluge none was saued , nor any in the Citty of Iericho without the house of Rahab ; so none shall be saued , that is found without the house of GOD , which is his Church .

But looke vpon that part , which Christians inhabit , & looke vpon the doings and affaires of Christians , how they are ordered and managed in this most corrupt and deprauate age of the world , and thou shalt confesse that in this misticall body , from the sole of the foote to the top of the head , there is scarce any one sound member to be found . Looke into which so euer you please of the most famous Citties of the world , in which at the least there is any footsteps of learning and doctrine yet extant : afterwards runne through the lesser Townes , Villages Streets , and Castels , and thou shalt finde those people , of whom that of Ieremie may be rightly and truly affirmed : Ierem , 5 , Runne to and fro by the streetes of Ierusalem , and behold now , and know , and enquire in the open places thereof , if yee can finde a man , or if there be any that executeth iudgement , and seeketh the truth : that is , that is righteous in deede , and I will spare it . Furthermore , I say not runne thorow ware-houses , shops , tauerns , & publique places of meetings , ( for those places are for the most part dedicated to tryflings , toyes , lyings , and deceits ) but also the houses of neighbours , attend and harken , Chap , 8 , as Ieremie , and thou shalt vnderstand that there is no body , that speaketh that that is good , neyther shalt thou heare any thing besides murmurings , lyes , cursings , oathes , and blasphemies : heere strifes and contentions doe resound , there threatnings and flaunderous reproches are heard : In the foresaid chap. No man repenteth him of his wickednes saying : What haue I done ? To be briefe , in very deede thou shalt see and vnderstand , that the harts & tongues of men are busied about no other matters , but their earthly & owne commodities , neither shalt thou heare GOD to be named after any other manner , but in oathes and execrable cursings , whereby his name is blasphemed : which remembrance of his name the Lord complaineth of in the same Prophet , saying ; They remembre mee , but not as they ought , swearing falsely by my Name . So that by the exteriour markes , a man can scarcely knowe whether the people be Christian or Heathen : vnlesse by that manner that we know bells , which are seene a farre of , but are knowen by the sound : so thou mayest know them by theyr oathes and blasphemies , which are heard when thou art neere them ; otherwise they could not be knowen or discerned what they are . But I pray thee howe can these be numbred with those , Esay , 61 , of whom Esay speaketh ; All that see them shall know them , that they are the seede which the Lord hath blessed . But if the life of Ghristians ought to be such , that they that see them a farre of , may discerne and iudge them to be the sonnes of GOD ; what account are they to be made of , who rather seeme scoffers , mockers , and despisers of Christ , then true Christians ?

Wherefore , seeing that the sinnes & enormities of the world are so many and so great , how can it be that thou manifestlie doost not see & acknowledge the effects of the Diuine iustice ? For as no man can denie , but that it is a great blessing of GOD to preserue a man from sinne , so it is a great punishment , and a notable token of wrath , when God permitteth , that a man falleth into sinne . 2 , Reg , 24 , So we reade in the second booke of the Kings , that the wrath of the Lord was kindled against Israell , & therefore he moued or permitted Dauid to fall into the sin of pride , when he commaunded Israell to be numbred . Ecclus , 23 , In Ecclesiasticus also , when as many sinnes had been remembred , he addeth ; A mercifull man shall be deliuered from them all , and he shall not wallow in them . For euen as one the one part the increase of vertue is a reward of vertue ; so not sildome it is a punishment of sin , that God punisheth sinne with sinne , or that God suffereth other sinnes to be done and committed . So we see that that great punishment was no other , which was inflicted for the greatest wickednes in the world ( that is , for the death of our Sauiour , ) then that which the Prophet denounceth against the workers of it , Psalm , 69 , saying : Lay iniquitie vpon theyr iniquitie , and let not them come into thy righteousnes : that is , to the keeping of thy commaundements . And what followeth ? The same Prophet straightwayes after telleth , and expoundeth himselfe ; Let them be put , saith he , out of the booke of life , neither let them be written with the righteous .

If therefore the punishment be so great , and the tokens of Gods wrath so notorious , that he punisheth sinnes with sinnes , how is it that thou seest not so great arguments of the Diuine iustice amongst so many kinde of sinnes , with which this world now in this age doth flow and swell ? If so it pleaseth thee , cast thine eyes about after the manner of them who are in the midst of the maine Ocea , to whom nothing is seene but the sea and heauen , as the Poet sayth , and scarcely thou shalt see any other thing besides sinnes : and thou seeing so many sinnes , wilt thou not see the Diuine iustice ? Doost thou not see water , beeing in the midst of the Sea ? Yes certainly . And if all the worlde be a Sea of sinnes , what els shall it be but a sea of the Diuine iustice ? It is not needfull that I should descend into hell , and there see , how the Diuine iustice rageth : it suffiseth that I onely behold it in thys world . But if thou wilt be blinde and see nothing that is without thee , at least looke into thy selfe : For if thou beest endangered with sinne , thou art within the reach of the Diuine iustice : and as long as thou liuest secure vnder it , so long art thou endangered , and so much the more perrillous is thy danger , by how much longer thou hast beene endangered with it . So Saint Augustine liued some-times in this most wretched estate , as he testifieth of himselfe , Saint Augustine . saying : I was drowned in the Sea of my sinnes , and thy wrath had preuailed against me , and I knewe not . I was made deafe with the noyse of the chaines of my mortality , and of thy wrath , and the ignorance of my fault was the punishment of my pride . Wherefore , if God punish thee with this kind of punishment , permitting thee to lie drowned in the deepe sea of sinnes , and so to blindfolde thee in the midst of thine iniquities , what doost thou speake of a thing so contrary to thy selfe ? Let him speake and make his boast of the mercy of God , who is worthy of mercy : and let him that is punished with the iustice of the Lord , speake of iustice . Doth the mercy of God so patiently permit thee to liue in thy sinnes , and will it not permit thee , that at length thou fall into hell ? O that thou wouldest be wise , and know how short the way is , that leadeth from the fault to the punishment , and from grace to glorie . What great thing is it for a man in the state of grace to ascend into heauen : and what maruell is it , if a sinner descend into hell ? Grace is the beginning of glory , and sin of hell ; & hell is the reward of it .

Furthermore , what is more horrible & fearfull , then when as the paines of hell are so intollerable , as before we haue sayde , yet neuerthelesse , God permitteth the number of the damned to be so great , and the number of the elect so few ? How small the number of these is , ( least thou shouldest suppose that it is a deuise of mine owne ) hee himselfe telleth vs , who numbereth the multitude of the starres , Psalm , 147 , and calleth them all by their names . Who trembleth and quaketh not at those words , which are knowen to all , but eyther ill vnderstood , or sildome called to remembrance ? For when as certaine had asked Christ , & said ; Lord , Luke , 13 , are there but fewe that shall be saued ? he aunswered ; Enter in at the straite gate : for it is the wide gate and broade way that leadeth to destruction : Math , 7 , & many there be which goe in thereat . Because the gate is strait and the way narrow that leadeth vnto life , few there be that finde it . Who would haue vnderstood this in these words , that our Sauiour vnderstood , if simply he had spoken it , & not with an exclamation and an emphasis ; O how strait is the gate and narrow the way ? The whole world perished in the waters of the deluge , onely eyght persons were saued : which , as Saint Peter testifieth in his Canonicall Epistle , 1 , Pet , 3. was a signe , by which is signified how small the number is , that is saued , if they be compared with the number of those that are damned . Sixe hundred thousand men the Lord brought out of Egipt into the wilderdernes , that he might bring them into the promised Land , besides women and chyldren , who were not numbred ; & in thys iourney they were many thousand wayes helped of the Lord , notwithstanding , by their sinnes they lost thys Land , which the Lord of his grace and fauour had promised them ; and so of so many hundred thousand men , onely two entred into that promised Land . Which almost all the Doctors doe thus interpret , that by it the multitude of the damned is insinuated , and the paucity of those that are to be saued , that is , That many are called , and few chosen .

For this cause , not sildome in the sacred Scripture the righteous are called Iemmes or precious stones , that thereby might be signified , that theyr rarenes is as great in the world , as precious stones be ; and by as great a quantitie as other stones exceed precious stones , by as great the number of the wicked exceedeth the number of the righteous : which Salomon closely insinuateth , when he sayth : Eccles , 1 , That the number of fooles is infinite . Tell me then , if the number of the righteous be so small , which both the figure & the truth testifie to be true ; when thou seest by the iust iudgement of GOD , that so many are depriued of that felicity , to which they were created , why doost thou not feare that common danger , and that vniuersall deluge ? If the number were alike , yet there were great cause of feare . Why do I say alike ? Yea such & so great are the euerlasting torments of hell , that if onely one man of all man-kind were to be banished thether , yet we all should tremble and feare . When our Sauiour did eate his last Supper with his Disciples , and sayd ; One of you shall betray me ; Math , 26 , they were all exceeding sorrowful , & began to feare , although theyr conscience witnessed their innocencie . For when as an imminent mischiefe is grieuous & heauie , although there be but few to whom it is threatned , yet all and euery one feareth , least it should happen to him . If there were a great Army of men in a fielde , A similitude . and it should bee reuealed from heauen to them all , that a little after an Arrow should fall from heauen , and should kill one of them , neyther was it known , whom it should be , there is no doubt , but that euery one would feare himselfe least it should fal vpon him . But what would they do , if the greater part of them should be in danger and ieopardy ? How much greater would thys feare be ? Tell me ô man , thou that art so cunning in fleshly wisedome , and so vnskilfull in the busines of thy saluation , did God euer reueale vnto thee that there should be so many , whom the thunder or sword of the Diuine iustice should smite ? If thou knowest not this , certainly I much lesse beleeue that thou knowest how many , and which ●e they that shall escape that plague , & on which side thou shalt stand , and yet doost thou not feare ? Or doth hell seeme more tollerable vnto thee then the wound of an arrow ? Or hath God secured thee ? or hast thou letters of thy securitie ? or is an infallible charter of thy saluation graunted vnto thee ? or a priuiledge of immunity and freedom ? Hetherto there is nothing that promiseth any such like thing vnto thee , moreouer , thy works condemne thee , and according to the present iustice ( vnlesse thou turne ouer a new lease ) thou art reprobated , and doost thou not yet feare ? or wilt thou say , that the Diuine mercie doth comfort thee ? Surely that doth not dissolue the works of iustice , neither is contrary to them ; yea if it suffer so many to be damned , will it not also suffer thee to be one of them , if thou together sinnest with them ? Doost thou not see that thys vnhappy loue of thy selfe , doth blinde thee , and miserably deceaue thee , whilst it maketh thee to presume other things , then are seene in the whole world ? What priuiledge I pray thee , is giuen vnto thee beyond the other sonnes of Adam , that thou shouldest not be banished thether , whither they are gone , whose works t●o● doost follow ?

But if God be to be known by his works , I know what I wil say . For although there be many comparisons , by which the mercy of God , & his iustice may be compared between themselues , in which the works of mercy doe preuaile , yet at the length we finde , that in the posterity of Adam , of whose seede thou also art borne , that there are found many moe vessels of wrath , then of mercy , seeing that there are so many that are damned , and so few that are saued . The cause of which is , not because the grace and helpe of God forsaketh them , or is wanting vnto them , 1 , Tim. 2. ( For God , as the Apostle sayth , would haue all to be saued , and to come to the knowledge of his truth ) but because the wicked are wanting to themselues , and the grace of God is of none effect in them .

All these things are remembred more largely and prolixely of me , that thou mayest vnderstand , that notwithstanding the mercy of God , which thou pretendest , God suffereth so many to be Infidels , and in the Church so many euill Christians , and so many Infidels , and so many euill Christians to perish , so also he will permit thee to perish with them , if thou imitatest theyr life . Or when thou wast borne did the heauens reioyce , or shal the iudgements and decrees of God be changed , that the world may be peculier to thee , and another to others ? If therfore notwithstanding the mercy of God hell be so enlarged , and so many thousand soules be daily swallowed vp of it , shall not thy soule also come thether , if thou continuest in thy sinnes ? But that thou mayest not say that God in times past was seuere and sharpe , but now gentle and mild : consider that also with this gentlenes and clemencie he suffereth all that thou hast heard , neyther shalt thou be free and exempted from it , but also thy punishment remayneth for thee , yea , although thou beest called a Christian , if thou beest found a sinner . Or therfore shal God lose his glory if he shall condemne thee ? Hast thou I pray thee any singuler thing in thee , for which God aboue others ought to spare thee ? Or hast thou any priuiledge , which others haue not , for which he should not destroy thee with others , if thou beest not lesse euill then others be ? Consider I pray thee the sonnes of Dauid , for their fathers sake many priuiledges were promised vnto them , but neyther for that cause would the Lord suffer their wickednes vnpunished : wherefore many of them had but sorrowfull ends . Where then is thy vaine trust ? Why doest thou vainely hope , they perishing , that thou shalt not perish , seeing thou art pertaker of their wickednes ? Thou errest my brother , thou errest , if thou thinkest that this is to hope in God . What it is to trust in God . This is not hope , but presumption . For hope is to trust , that God will forgiue thee thy sinnes , if thou be repentant and sorrowfull for them , and turnest from thy wickednes , and that then he will receaue thee into fauour . But it is exceeding great presumption to beleeue that thou shalt be saued , and happy perseuering and continuing in thy sinnes . Doe not think that this is a small sinne ; for it is numbred amongst those , which are committed against the holy Ghost : for he that presumeth after this maner , he offereth no smal ignominy & reproch to the Diuine goodnes , which especially is attributed to the holy Ghost . Such sinnes , as our Sauiour testifieth , are not forgiuen in this world , nor in that to come , insinuating that they are remitted with great difficulty ; for as much as they shut against them the gate of grace , and offend a Phisitian , who can giue life , & apply the medicine to the wound .

The conclusion of all those things , which haue beene spoken in this Chapter .

LEt vs at the length conclude this matter with that excellent sentence of Ecclesiasticus : Ecclesi. 5. Because thy sinne is forgiuen , be not without feare , to heape sinne vpon sinne . And say not , The mercy of God is great : he will forgiue my manifold sinnes : for mercy & wrath come from him , and his indignation commeth downe vpon sinners . Tell me I pray thee , if of a sinne forgiuen we ought to feare , how can it possibly be that thou shouldest be secure , by daily adding sinnes to sinnes ? Marke diligently what he sayth : His indignation commeth downe vpon sinners . For of this sentence the whole matter dependeth . The promises of God belong to the righteous , and the thretnings to the vnrighteous For we must know , that although the Diuine mercy extendeth to the iust , and vniust , calling these , and expecting their repentance , and preseruing the other : neuerthelesse , the great graces , & the notable benefits , which God promiseth to men in the Scriptures , especially belong to the righteous , who as they faythfully obserue the law and commandements of God , so faithfully God keepeth them : he keepeth his promises with them , and he is a true father vnto them , as they are his morigerous and obedient sonnes . On the contrary part whatsoeuer threatnings , curses , and seuerity of Diuine iustice the holy bookes of the Bible contayne , all that properly pertayneth to thee , and to such like vnto thee . How great therfore is thy blindnes , and blockishnes , who fearest not so great cominations purposely intended against thee ; and comfortest thy selfe with promises not made for thee ? O miserable man , haue an eye to those things , that are spoken of thee , and giue to the iust that is theirs . Wrath belongeth to thee , therfore feare : but loue to the righteous , let them therfore reioyce and be glad . Wilt thou that I shall proue this to be true ? heare what Dauid sayth : The eyes of the Lord are vpon the righteous , Psal. 11. and his eares open to their prayers . But the face of the Lord is against them that worke euill , to roote their memory from off the face of the earth . Such a like speach is found in Esdras : Esd. 8. The hand of our God , sayth Esdras , that is , the Diuine prouidence , is ouer all that seeke him in truth : and his wrath , strength , and fury ouer them , who forsake him . Which seeing that it is so , why ô wretched man doest thou continue in thy sinne ? why doest thou deceaue thy selfe ? why art thou so dull ? why errest thou thus ? These testimonies of Scripture are not for thee , so long as thou remaynest in the state of damnation , the sweetnes of the Diuine fauour and loue speaketh not to thee . This is the portion of Iacob , it belongeth not to Esau. This is the lot of the righteous ; thou who art wicked , what right hast thou here ? Leaue of to be wicked , and it shall be thine ; forsake thine vngodly life , and the loue of God , and his fatherly prouidence shall protect thee , and cherrish thee . Which if thou doest not , thou art a tyrant , and doest vsurpe the rights of other men . Psal. 37. Psal. 4. Hope in the Lord , sayth Dauid , and doe good . And in another place : Offer the sacrifices of righteousnes , and trust in the Lord . This is the best manner of hoping : doe not further abuse the mercy of God in perseuering in thy sinnes , and in hoping that thou shalt come to heauen . It is the best hope , to flye sinne , and to call vpon God : but if thou continuest in thy sinnes , this is not to hope , but to presume ; this is not to hope for mercy , but it is to doe an euill deed , and to offend that mercy . For euen as the Church doth profit them nothing , who depart from it , that they may doe wickedly : so also it is meete , that the mercy of God should not profit them , who continue in their sinnes . This before all things the dispencers and Preachers of Gods word ought to consider , who oftentimes not marking before whom they make their Sermons , minister occasion to the wicked , to continue and perseuere in their sinnes . They should respect , that euen as a sicke and a diseased body , the more it eateth , the greater harme it taketh ; so also a soule hardened in sinne , the more that it deceaueth it selfe with this kinde of trust , the more it is hardened , and moued to perseuere in sinne . August . in his 11. homily among his 50. In stead of a conclusion , that excellent sentence of S. Augustine shall be : By hoping and despairing , men perish . By hoping naughtily in their lifes , but by despairing worser in their deaths . Therfore cease my brother , and forsake this presumptuous hope : remember that as the Lord is mercifull , so also he i● iust . Therfore as thou castest one eye vpon mercy , that thou mayest hope : so cast the other vpon iustice , that thou mayest feare . Bernard in his 56. Sermon amongst his small ones . For as S. Bernard sayth , God hath two feete , mercy , and iudgement : we ought to apprehend neyther of them alone or seuerally : for iustice without mercy , doth not so make to feare , as mercy without iustice doth make men continue and perseuere in a wicked life .

Against them that excuse themselues , saying , that the way of Vertue is rough , sharpe , and difficult . CHAP XXVIII .

WOrldly and carnall men are wont also to bring another excuse , that they may seeme not without cause to haue left and eschewd Vertue and Religion , saying , that it is rough and difficult : albeit they are not ignorant that this difficulty ariseth not from vertue her selfe , Vertue a friend vnto reason . ( for she is a friend vnto reason , and very well agreeth with the nature of a reasonable creature ) but from the euill inclination of our flesh , and our wicked appetities : which taketh the originall from sinne . Gal 5. Hence it is that the Apostle sayth ; that the flesh lusteth against the spirit , and the spirit against the flesh , and that these two doe striue between themselues . Rom 7. And in another place , he sayth : I delight in the law of God , concerning the inner man : But I see another law in my members , rebelling against the law of my minde , and leading me captiue vnto the law of sinne , which is in my members . By which words the Apostle meaneth ; that the law of God and Vertue doe very well agree with the superiour part of our soule , which altogether is spirituall , in which the vnderstanding and the will is : but her watch and warines is hindered by the law of the members : and this happeneth of the euill inclination & corruption of our appetites , and the passions arising from them , which are aduersaries to the superiour part of the soule , and to God himselfe ; which discord & contrariety is the cause of all this difficulty .

For this cause many alienate themselues from Vertue , albeit otherwise they highly account of it , as also sicke men doe , who although they desire health , yet they abstayne from and abhor medicines , because they suppose them to be bitter and of euill tast . Wherefore if we take this errour and opinion from men , I take it that we shall performe a thing not to be repented of : for this is the onely stay and let that hindereth them from Vertue : besides this difficulty there is nothing in Vertue , which is not greatly and especially to be desired and affected .

How the grace giuen vs by Christ , doth make the way of Vertue easie and pleasant .

FIrst of all , in this place we must know that the chiefest cause of this errour is , that men onely looke vpon this small difficulty , which is found in Vertue , and lift not vp theyr eyes to those Diuine helps , 4 , Kings , 6. which God sendeth to ouercome it . The errour of the seruant of Elizeus was of this kinde , who seeing the army of the Syrians compassing the Citty , and Horses and Charets begirding the house of the Prophet , saw not the army of the Lord prepared for his defence , vntill his eyes were opened by the prayer of the Prophet of God ; & then he saw that there were moe defenders then offenders . Of the same kinde and semblance is the errour of them of whom we now speake , for when as they perceaue and feele in themselues the difficulty of Vertue , and not hauing felt the graces and helpes , that God fendeth for the attainement of Vertue and piety , they pull back their foote , and shrink away from Vertue .

Tell me if the way of Vertue be so difficult , why doth the Prophet say : Psal. 119. I haue had as great delight in the way of thy testimonies , as in all riches . And in another place ; The iudgements of the Lord are truth , Psalm , 19 , they are righteous altogether : and more to be desired then gold , yea , then much fine gold : sweeter also then bonny , and the honny-combe : So that the Prophet not onely granteth that , that all we yeeld vnto Vertue , that is , admirable excellency and dignitie , but also that which the world denieth , that is , sweetnesse , pleasantnes , and delectation . For thys cause not without good reason thou mayst perswade thy selfe that those , who doe so aggrauate and exaggerate this burthen , and doe imagine to themselues that it is so heauy and so vnsupportable , ( although they be Christians , and liue vnder the couenaunt of grace ) yet they haue not tasted of thys misterie .

O thou wretched man , thou that sayest thou art a Christian , tell me why Christ came into the world ? Why he shedde his blood ? why he ordained his Sacraments ? why he sent his holy Spirit into the world ? what is meant by the word Gospell ? what by the word Grace ? and what is the meaning of this most famous and excellent name IESVS ? If thou knowest not , enquire of the Euangelist , Math , 1 , and he will tell thee : Thou shalt call his Name IESVS , for hee shall saue his people from their sinnes . What other thing meaneth the name of Sauiour & Deliuerer ? What other thing to be saued and deliuered from sinnes , then to obtaine pardon for vs for our sinnes past , & grace to eschew those to come ? For what other cause came the Sauiour into the world , but that he might helpe thee , and further thy saluation ? Why would he dye vppon the Crosse , but that he might kill sinne ? Why would he rise from the dead , but that he might raise thee , and might make thee to walke in newnesse of lyfe ? Why did he shed his blood , but that he might make a medicine or a plaister , to heale and cure thy woundes ? For what other cause did he institute & ordaine Sacraments in his Church , but to strengthen thee in the progresse of righteousnesse ? What other is the fruite of his most bitter passion , and comming into this world , but that he might make the way to heauen plaine & smooth , which before was sharpe and rough with thornes , and that he might make it passable and easie to be iourneyed ? This is that which Esay fore-told should come , that in the dayes of the Messias , Esay , 40 , Euery valley should be exalted , and euery mountaine & hill should be made low , and the crooked should be strait , & the rough places playne . To be briefe , besides all these , why was the holie Ghost sent from heauen , but that thy flesh might be turned into spirit ? And why did he send him in the forme of fire , but that he might inflame thee as fire , and illuminate thee , and transforme thee into himselfe , and lift thee on high , from whence he himselfe first came ? To what end profiteth grace , & all the vertues which proceede from it , but that they may make easie and light the yoke of the Lord ? that they might make his seruice tollerable ? that they might make men couragious in tribulations ? to hope in perrils , and ouercome in temptations ? This is the beginning , thys the middle , and this the end of the Gospell .

It is necessary also to know , that as Adam an earthly man & a sinner , made all men earthly and sinners ; so Christ a heauenly man and a righteous , made all men heauenly and righteous . What other thing haue the Euangelists written ? What other thing be the promises sent vnto vs from the Prophets ? & what other thing haue the Apostles preached ? This is the summe of all Christian Diuinitie , thys is that abreuiated worde , which the Lord made vpon the earth . Thys is that consummation and abreuiation , Esay , 10 , which Esay sayth he heard of the Lord , vppon which followed so great riches of righteousnes & vertues in the world .

But let vs declare a little more plainly those things which we haue spoken . From whence the difficultie of vertue ariseth . I demaund of thee , from whence thinkest thou that this difficulty ariseth , which is found in Vertue ? Thou wilt say , from the wicked inclination of the hart , and from our flesh conceaued in sinne : for the flesh gainesayeth the spirit , and the spirit resisteth the flesh , as two contraries between themselues . Let vs imagine that God calleth thee , and saith vnto thee ; Man come hether ; I will take from thee that hart thou hast , and will giue thee a new one , I will giue thee strength also , by which thou shalt be able to represse and hold vnder thy appetites and euill concupiscences . If God promise this vnto thee , shall the way of Vertue yet seeme difficult vnto thee ? It is certaine that it shall not . I pray thee what other thing is it , that God so often hath promised vnto thee ? that he hath so often auerred in the holy Scriptures ? Heare what the Lord spake in times past by his Prophet Ezechiell , speaking especially to them , who lyue vnder the couenaunt of grace . And I will giue them , sath he , a new hart , Ezech , 11. and I will put a new spirit within theyr bowels : and I will take the stony hart out of their bodies , & will giue them a hart of flesh , that they may walke in my statutes , and keepe my iudgements , & execute them : and they shall be my people , and I will bee their GOD. Hetherto the Prophet . Why then doost thou doubt ô man ? Is not God sufficient to performe his promise ? And if he shall performe his promise , and keepe his credite with thee , shalt thou not be able with his helpe and ayde , to walke in his statutes ? If thou shalt deny the first , thou wilt make God a rash and false promiser , and that is exceeding great blasphemie : but if thou shalt say , that thou are not yet with all his helpe able to walke in his statutes and obserue his iudgements , thou makest GOD an impotent prouider and fore-seer , whilst he would haue man to sweare to that he is not able to doe , by giuing him a remedie vnsufficient , which in like manner is false . What other doubt then is there ? Why should not Vertue haue force to mortifie these euill inclinations , which fight with thee , and which make the way of Vertue seeme difficult ?

Thys is one of the chiefest fruites of the tree of Lyfe , which the Lorde hath sanctified by his blood . The Apostle confirmeth this , Rom , 4. when he saith ; Our old man is crucified with Christ , that the body of sinne might be destroyed , that hencefoorth wee should not serue sinne . The Apostle in thys place , by the old man and the body of sinne , vnderstandeth our sensuall appetite , with all the euill inclinations that proceede from it . Hee sayth , that thys together with Christ is crucified-vppon the Crosse : for by thys most noble and excellent sacrifice , we haue obtayned grace and strength to weaken and debilitate this Tyrant , so that wee are free from the seruitude of sinne , as before I haue shewed . Thys is that great victorie , & that great benefit , which the Lord promiseth by Esay , saying : Feare thou not , for I am with thee : be not afraid , Esay , 41 , for I am thy God : I will strengthen thee , and helpe thee 〈◊〉 I will sustaine thee with the right hand of my iustice . Behold , all they that prouoke thee , shall be ashamed , and confounded : they shall be as nothing , and they that striue with thee shall perrish . Thou shalt seeke them , and shalt not finde them : to wit , the men of thy strife , for they shall be as nothing , and the men that warre against thee , as a thing of naught . For I the Lord thy God wil● hold thy right hand , saying vnto thee , Feare not , I will helpe thee . Thys sayth Esay . Tell me , who shall faile hauing such an helper ? Who will be faint-harted and discouraged , who will feare , or dread his owne wicked passions , seeing that grace doth thus vanquish and ouercome them ?

An aunswer to certaine obiections .

IF thou shalt say vnto me , that alwayes some reliques remaine in a man , which accuse him , and doe beare witnes against the righteous , For what end the reliques of sins & euill appetites remaine in vs . as we reade in the booke of Iob. The same Prophet answereth vnto this , saying : They shall be as though they were not . For although they remaine , they remaine onely for our exercise , and not to our ruine : they remaine that they may stirre vs vp , & not intangle vs in the snares of sinnes ; they remaine that they may yeeld vs occasion to attaine a crowne , and not to ouerthrow vs , and cast vs downe : they remaine for our tryumph , & not for theyr conquest : to be briefe , they remaine so to profit vs , that they are for our tryall & humiliation , that we may know our selues , and our owne weakenes , that thereby wee may acknowledge the glory and grace of God ; so that thys remainder doth redound to our commodity . Whereupon , euen as wilde beasts according to theyr nature are hurtfull vnto men , and yet when they are tamed , doe them good seruice ; so when as the purturbations of our soule are gouerned and moderated , they helpe vs in many exercises of vertue .

Goe to then , tell me : If God doth thus strengthen and defend thee , who vpon the earth shal be able to hurt thee ? if God be for thee , Psalm , 27 , who is against thee ? The Lord is my light , sith the Prophet , and my saluation , whom shall I feare ? the Lorde is the strength of my life , of whom shall I be afraid ? When the wicked , euen mine enemies and my foes came vpon me to eate vp my flesh , they stumbled and fell . Though an host pitched against mee , myne hart should not be afraid : though warre be raised against me , I will trust in this . Truely my brother , if thou beest not mooued by thys promise to serue God , thou art very slothfull and vild , I will not say vncleane and corrupt ? And if these words are not of credite with thee , thou art a very Infidell . It is God , who saith vnto thee , that he will giue thee a new essence , and will make thy stony hart fleshy , and will mortifie thine affections ; and that he will so change thine estate , that thou shalt not know thy selfe : when thou seekest for thine affections and passions thou shalt not finde them , he shall make them so weake and infirme . What could he promise more , what canst thou further expect and hope for ? what is wanting vnto thee but a liuely Fayth , and aliuely Hope , that thou mayst trust in God , & shroud thy selfe vnder his almighty arme ?

Another obiection with the answer . Surely , I thinke that thou canst aunswer nothing at all vnto these things , except perhaps thou wilt say , that thy sinnes are many and great , and therefore this grace is denied vnto thee . Vnto this I aunswer , that thou canst not offer greater iniury vnto God , then to say so , seeing that by these words thou doest signifie that there is somthing for which God eyther will not or cannot helpe his creature , when as he is conuerted vnto him , and desireth mercy and pardon at his hands . I would not that thou shouldest credite me , credite that holy Prophet , who then seemed mindfull of thee , and was willing to helpe thee , & meete with thine infirmities , when he writ these things , saying : Now when all these things shall come vpon thee , Deut. 30. eyther the blessing or the curse , which I haue set before thee , and thou shalt turne into thine hart , among all the nations whether the Lord thy God hath driuen thee , and shalt returne vnto the Lord thy God , and obey his voyce in all that I commaund thee this day : thou and thy children with all thine hart and with all thy soule : then the Lord thy God will cause thy captiues to returne , and haue compassion vpon thee , and will returne , to gather thee out of all the people , where the Lord thy God had scattered thee , and will bring thee into the land which thy fathers possessed , and thou shalt possesse it . And a little after : The Lord thy God will circumcise thine hart , and the hart of thy seede , that thou ●ayst loue the Lord thy God with all thine hart , and with all thy soule , that thou mayst liue . O that the Lord would now circumcise thine eyes , and take thee out of this darknes , that thou mightest clearely see this manner of circumcision . Be not so ignorant and rude , Spirituall circumcision . that thou shouldest deeme this circumcision to be corporall : for of such a circumcision our hart is not capable . What circumcision then is this , which the Lord here promiseth ? Surely it is the superfluity of our affections , and of our euill appetites , which springeth from our hart , and bringeth great hinderance to our Diuine loue . He promiseth therfore that he will circumcise , and lop off all the barren and hurtfull branches with the knife of his grace : that our hart being so pruned and circumcised , may imploy and bestow all his strength vpon the branch of the Diuine loue . Then thou shalt be a true Israelite , then thou shalt be circumcised of the Lord , when hee shall take away , and cut out from thy soule the loue of this world , and shall let nothing remayne in it , besides the entire loue of God .

I would haue thee diligently to marke , that that which God in this place promiseth to doe , that he doth commaund thee to doe in another place , that when thou art conuerted vnto him , thou shouldest doe it thy selfe , Deut. 10. saying : Circumcise the foreskinne of your hart . &c. And how Lord ? that which thou promisest to doe thy selfe , now thou commaundest that I should doe it my selfe ? if I must doe it , how doest thou promise that thou thy selfe wilt performe it ? This question is aunswerrd by the words of Augustine , Augustine . who sayth : Lord giue that thou commaundest , and commaund what thou wilt . So that he be the same , who commaundeth me what I ought to doe , and he , that giueth me grace to doe it . Therfore in one and the selfe same thing , both the commaundement and the promise are found : and God and man doe one and the selfe same thing , he as the principall and chiefest cause , A similitude . but man as a cause lesse principall . So that God in this busines carrieth himselfe to man as a Paynter , who guideth the pencill in the hand of his Scholler , and so maketh a perfect picture : two perfit this worke , but more honour belongeth to the one then to the other . So also God worketh with vs in this busines , after an absolute manner , man hath not wherein to glory , Esay , 26. but to glory with the Prophet , and say : Lord , thou workest all our works in vs .

Therefore be thou mindfull of these words ; for by them thou mayst interpret all the commaundements of God . For all that he commaundeth thee to doe , he promiseth also that he will doe it with thee . The commaundements of God are not impossible . When as therfore he commaundeth thee , to circumcise thine hart , he sayth also that he will circumcise it : so when he commaundeth thee , that thou shouldest loue him aboue all things , he bestoweth grace vpon thee , that thou mayst be able so to loue him . Hence it is that the yoke of the Lord is sayd to be sweete . For there be two that draw it , God & man ; and so that which seemed and was difficult vnto nature , the Diuine grace doth make it light and sweet . Wherefore the Prophet after the fore-sayd words , doth proceede further , and say : This commaundement which I commaund thee this day , Deut. 30. is not hid from thee , neyther is it farre of : It is not in heauen , that thou shouldest say , who shall goe vp for vs to heauen , and bring it vs , and cause vs to heare it , that we may doe it ? Neyther is it beyond the Sea , that thou shouldest say , Who shall goe ouer the Sea for vs , and bring it us , and cause vs to heare it , that we may doe it ? But the word is very neere vnto thee , euen in thy mouth , and in thine hart for to doe it . In which words the holy Prophet would altogether take away that difficulty , which carnall men imagine to be in the precepts of the Lord : for they onely looking to the law of the Lord without the Gospell , that is , to those things that are commaunded , and not to the grace , which is giuen to obey and walk in those commaundements : they accuse the law of difficulty , saying that it is greeuous , heauy , & difficult , not considering that they expresly contradict Saint Iohn , 2 , Iohn , 5. who sayth : For this is the loue of God , that we keepe his commaundements , & his commaundements are not greeuous : for all that is borne of God , ouercommeth the world : That is , all they that haue conceaued the spyrit of God in their soules , by meanes of whom they are regenerated , and made his sonnes , whose spirit they haue receaued , all these haue God in them , who dwelleth in them by grace : and they can doe more then all that that is not God , and so neyther the world , nor the deuill , nor all the power of hell can hurt them . And here-vpon it followeth , that although the yoke of Gods commaundements be heauy and burthenous , yet that newe strength and fortitude , which is giuen by grace , doth make it light and tollerable .

How Charity also maketh the way easie and pleasant , which leadeth vnto heauen .

WHat wilt thou think , if to all these precedent another help be ioyned , which is deriued in vs from Charity ? For it is certaine that it is one of the most principall conditions of Charity , to make the yoke of the Diuine law most sweet . August . of holy widdowhood . Wherfore , as Saint Augustine sayth : by no manner of meanes the labours of louers are burthenous or combersome , but are delightfull and pleasurable , as the labours of Hunters , Fowlers , and Fishers . For in that which is loued , eyther there is no labour , or the labour is loued . In the 13. book of his confessions . And in another place : He that loueth , sayth he , laboureth not . : For all labour is contrary vnto them that doe not loue . It is onely loue , that blusheth at the name of difficulty . What is it that maketh , that a mother doth not feele the continuall labours and troubles , which she hath in bringing vp her children , but onely loue ? What is it that maketh an honest and a good wife , to attend night and day vpon her weake and sickly husband , but onely loue ? What doth moue beasts also , that they are so carefull to bring vp and foster their young ones , and to giue them meate from their owne mouthes , that theyr yong may haue to eate ; what doth moue them I say so to trouble and torment themselues , that they may liue safely , and what doth moue them so strongly to defend them endangering their owne lifes , but true loue ? What is the cause why Saint Paule sayd with so magnanimous a spirit : Rom. 8. Who shall seperate vs from the loue of Christ , shall tribulation , or anguish , or persecution , or famine , or nakednes , or perill , or sword ? As it is written , For thy sake are we killed all day long : we are counted as sheepe for the slaughter . Neuertheles , in all these things we are more then conquerers through him that loued vs . For I am perswaded that neyther death , nor life , nor Angels , nor principalities , nor powers , nor thinges present , nor things to come , nor height , nor depth , nor any other creature shall be able to seperate vs from the loue of God , which is in Christ Iesus our Lord . What is the cause , why the holy Martyrs of Christ , so feruently desired martirdome , as the hart desireth the water brookes , but true loue ? What is the cause , why Saint Lawrence lying vpon the Gridiron , in the midst of his torments sayde cheerefully , that the flames did comfort and refresh his limbs , but that great desire , Petrus Rauennas vppon that , Thou shalt loue the Lord thy God , &c. by which he longed for martirdom , which was kindled with the flames of this loue ? For true loue thinketh nothing hard , nothing bitter , nothing greeuous , nothing deadly : as Petrus Rauennas sayth . What sword , what wounds , what paynes , what death can preuaile against perfect and true loue ? Loue is an impenetrable coate offence , it resisteth darts , it beateth backe the sword , it tryumpheth ouer dangers , it scorneth death ; if it be loue , it ouercommeth all things . Therefore ô man loue God , loue him wholy , that thou mayst ouercome and subdue all sinnes without labour . The warre is pleasant , and the combat delicate onely by loue to carry the victory ouer all crimes and vices . This sayth he . Neyther is true loue content , if it conquer all labours and troubles , but the very nature of loue , desireth to sustaine moe labours and troubles for his sake , whom it affecteth . Hence ariseth that ardent desire of martyrdome , which righteous and truly religious men haue , that is , to shed and poure forth their blood for him , who first shed his for them : and when they cannot come vnto that they desire , they rage against themselues , becomming their owne tormenters ; for they doe torment their bodies by hunger and thirst , by cold and heate , and by many other afflictions , and by such works after some manner they satisfie their desire . This Idiome and propriety the louers of this world vnderstand not , neyther can they imagine , how he can be loued so ardently whom they so abhorre , and on the contrary part , that they are so abhorred for that , which they so tenderly loue : and yet this is the truth of the thing . Those things which are vncleane to the world , are cleane to the righteous . Exod. 8. We reade in the Scriptures , that the Aegyptians had for their Gods vnreasonable creatures , and that they did worship them . But the Israelites called them an abhomination , and that which they called their God , the Israelites killed , and sacrificed to their true God . After the same manner also the righteous , as the Israelites , call the Gods of this world an abhomination , as are honours , pleasures , and riches , which notwithstanding the the world adoreth ; these false Gods the righteous as abhominations doe sacrifice to the glory of their true God . So he that would offer an acceptable sacrifice to God , let him haue an eye to that , which the world adoreth , and let him offer that ; and let him embrace that , which the world abhorreth . Doe not they seeme vnto thee to haue so done , who after that they had receaued the first fruites of the holy Spirit , departed from the Councel , reioycing , Acts , 5 , that they were counted worthy to suffer rebuke for the name of Iesus ? What sayest thou vnto these things ? that which can make bonds , whyps , fire , and other torments sweet , shall it not make the obseruation and keeping of the commaundements of God sweet ? Thou errest my brother , thou errest , not knowing the nature of Vertue , and the force of charitie and the Diuine grace .

Of other things , which make the way of saluation easie & sweete .

THis that we haue hetherto said , is sufficient to take away that common impediment , which many alledge . But let vs put the case that this is not , which wee haue spoken of , and therefore this way is hard and difficult : I pray thee tell mee , why should it be troublesome and grieuous vnto thee , to do that for thy soule , which thou refusest not to doe for thy body ? Shall it seeme a great thing vnto thee , to suffer a little trouble here , that hereafter thou maist escape eternall torment ? What would not the rich couetous man buried in hell willingly doe , if he might haue licence to come into the world againe , that he might amend his errors ? It is not meete , that thou shouldest doe lesse now , then he would doe , seeing that , if thou doost perseuere in thy wicked maliciousnesse , the same torments remaine for thee , and therefore thou oughtest to haue the same desire .

Furthermore , if thou wouldest diligently perpend and consider , the manifold and great things , that GOD hath doone for thee , and greater , which he hath promised thee ; and also thy hainous sinnes , by which thou hast offended him ; moreouer , the great torments which the Saints haue suffered , but most of all , those exceeding great ones , which the Holy of Holies himselfe hath borne , without doubt it would shame thee to be vnwilling to abide so little for the loue of God ; yea to be vnwilling to flie that which delighteth thee . Bernard in his small Sermons , chap. 30. Therfore Saint Bernard saith : The afflictions of thys world are not worthy of the fault past , which is pardoned , nor of the present grace of consolation , which is giuen , nor of the future glory , which is promised vnto thee . Euery one of these considerations ought worthily to moue vs to enter into this way , although it be very laborious . But , that we may confesse the truth , although our life in euery part , and in euery proceeding , is grieuous , and full of tribulations , yet without comparison , greater is the griefe & trouble , that is found in the lyfe of wicked men , then that which is found in the life of good men . A similitude . For although to goe or walke in the way be laborious , for which way soeuer thou walkest , at the length thou shalt be wearie , yet much greater is the trouble of him , who walketh blindly and often dasheth his feete against the stones , then of him , who goeth with open eyes , and seeth where and howe he passeth . Seeing therefore that our life is a way , it cannot be , but man must be wearied , vntill he come to the place of re●● . But a sinner who vseth not the light of reason , but his own affections , and is gouerned by the perturbations of his minde , it is certaine that he walketh blindfold : for there is not any thing founde in the world more blinde then the perturbations of the mind . But good men who are gouerned of reason , when they meete with rockie and breake-necke downfalls , they shun them , and so they walke with lesser labour , and with greater securitie .

That great wise man long agoe vnderstood this , and therefore said : Prou , 4 , The way of the righteous shineth as the light , that shineth more and more vnto the perfect day : But the way of the wicked is as the darknes , they know not wherin they shall fall . Neyther is the way of the wicked onely obscure and darke , The way of the wicked , hard and difficult . as Salomon sayth here , but also difficult , slipperie , and full of Caues & Dennes , as Dauid saith : that thou mayst thereby learne , how often they flyp and slide , that tread in that path . Besides , in thys short and small trouble , which meeteth with the godly , a thousand kind of helps are giuen , which doe lighten & diminish this trouble . For principally , the presence & fatherly prouidence of God doth help , which guideth them : and the grace of the holy Ghost , which encourageth them ; & the Sacraments which strengthen them , and the Diuine consolations , which cheere them , and the examples of good men , which comfort them , and the holy Scriptures which teach them , and the peace of a good conscience , which doth ioy them , and lastly the hope of glory , which maketh them constant and vnmoueable , with a thousand other graces and benefits of God , which maketh thys way so easie & pleasant to the walkers in it , Psalm , 119 , that they say with the Prophet ; How sweet are thy promises vnto my mouth : yea , more then Honny vnto my mouth . Let it be whosoeuer it will that considereth of this thing diligently , he shal find very many authorities of scripture concerning this matter ; notwithstanding some of them make thys way harde and sharpe , others make it easie , light , and pleasant . Psalm , 17 , For the same Prophet in another place sayth : For the wordes of thy lippes , I haue kept straight and difficult wayes . Psalm , 119 , And in another place : I haue had as great delight in the way of thy testimonies , as in all riches . For thys way hath two things , Difficulty and Suauitie : the one by reason of nature , the other by reason of grace : & so that which is difficult by reason of the and , is made sweet & pleasant by reason of the other . As well the one as the other , Math , 11 , the Lord sheweth when he sayth , that his yoke is easie , and his burthen light . For when he calleth it his yoke , he signifieth the heauines , which is in the way of the Lord , but when he calleth it easie , he intimateth facilitie , which is in respect of the grace that is giuen .

But if thou shalt demaund of me , how both it can be a yoke , and easie and light , seeing that it is of the nature of a yoke to be heauy ? I aunswer , that the reason of it is this ; because the Lord maketh it easie and light , Osea , 11 , as he promiseth by his Prophet : And I will bee to them , as hee that taketh of the yoke from theyr iawes . What maruell is it then , if the yoke be light , seeing the Lord supporteth , easeth , & as it were carrieth it himselfe ? If the bush burned & was not consumed , Exod , 3 , because the Lord was in it , what maruell is it , that it is a burthen , and also light ; if the same Lord be in it , who helpeth vs to carry it ? Wilt thou that I shall show thee as well the one as the other , in one and the selfe same person ? heare what the Apostle sayth : 2 , Cor , 4 , We are afflicted on euery side , yet are we not in distresse : in pouertie , but not ouer-come of pouertie . We are persecuted , but not forsaken : cast downe , but we perrish not . Behold , here on the one side trouble and distresse , and on the other side comfort and consolation , which the Lord giueth in them . The same thing also the Prophet Esay , insinuateth , when he sayth ; Esay , 40 , They that waite vpon the Lorde , shall renue theyr strength : they shall lift vp the wings as the Eagles : they shall runne , and not be wearie , and they shall walke and not faint . Doost thou not see , that the yoke is here made light through grace ? Doost thou not see here , that the strength of the flesh is changed into the strength of the spirit ? Or that I may speake better , the strength of man , into the strength of God ? Doost thou not see how the holy Prophet doth not conceale eyther the trouble or the ease ? Therefore , thou hast not my brother any cause , for which thou shouldest shrinke from this way , albeit it be rough and difficult , seeing that there be so many and so great meanes , which make it plaine and easie .

All the precedent matters are proued by examples to be true .

BVT if all those things , which hetherto we haue spoken , can not conquer and breake open thy hard and obdu●●● hart ; and thine incredulitie be like that of Saint Thomas , who would not beleeue , vnlesse he first saw , and touched : yet I will vndergoe this labour , that at the length I may satisfie thee . For I will not grutch to take any paines , so that I may defend a cause so honest , profitable , and iust . Therefore let vs take a man , that hath tryed both estates : that is , who hath some-times serued the world , and hath carnally liued vnder the slauery of sinne ; who afterwards by the mercy of God is changed , and becommeth altogether another man , quite altered from the former . Such a man shall be the best iudge for vs in this cause : for he shall not iudge by heare-say , but by sight & certaintie , seeing that he hath tryed and learned both conditions by experience . Aske thys man , whether of these estates is easier , sweeter , & more pleasant . Of men of this sort they know howe to yeeld the best testimonie , to whom the ouersight of the Church is committed , who see into the courses of men , and watch theyr pathes and proceedings . For these be they that descend into the Sea in shyps , and see the workes of God in many waters : which are the works of the Diuine grace , and the great changes and alterations , which by the meanes of it are daily wrought in men : which certainlie are worthy of all admiration . For in very deede , there is nothing found in the world worthy of greater astonishment , and which is daily more renued and recreated ( if any one consider well of it ) then those things , The great changes & ●lterations which the hand of the highest worketh . which are wrought in the soules of the righteous by the Diuine grace ; how it trans-formeth a man , raiseth him vp , strengtheneth , and comforteth him , and beautifieth him both within & without ; how it changeth the manners of the old man ; how it altereth al his affections ; how it maketh a man to hate that , which before hee loued ; and to loue that , which he hated : & maketh him to find sweetnes in that , which before hee despised : what strength it giueth , that it may worke constancie in the soule ; what ioy , what light , what peace it effecteth to attaine the knowledge of Gods will , to know the vanitie of the world , and the dignitie of spirituall things , which before he contemned and set at naught . But that is most of all to be wondred at , that we see all these things to be doone in a very short time : so that it is not needfull by many yeeres to frequent the schooles of Phylosophers , The disciples of Christ were on a suddaine made learned . and to expect gray hayres , that time and age may helpe the vnderstanding , and mortifie the affections : but in the midst of the heate of youth , & in the space of a few daies , a man is so changed , that he seemeth vtterly to be made another , and not the same man that he was before .

Wherefore , Saint Cyprian saith , that thys change is sooner felt then learned ; neyther is it attained by the study of many yeeres , but by grace , and that in a very short time . Which grace we may worthily call a spirituall enchauntment , by which God after an admirable manner , dooth so change the hart of man , that with a most ardent longing he doth loue that , which before with the greatest hate he abhorred , I meane the exercise of Vertue ; and he doth execrate & detest that with an hate more then that which followed Vatinius , which before he most tenderly loued , that is , the pleasure of vices .

But for the greater confirmation , and more euidence of these things that haue been spoken , I will remember in this place the examples of two famous Doctors of the church , who almost at one and the selfe same time liued in this errour : but afterwards when it pleased the Diuine mercy , that they saw how they were deceaued , they were conuerted ; and haue left in wryting both their error and their conuersion , to the edifying of all posterity . One of them is S. Cyprian , who writing to his friend Donatus , and relating the beginning and progresse of his conuersion , sayth : Cyprian in his 2 , book , and 2 , Epist. When I lay in darknes and in the blacknes of the night , and when I nodding and reeling floted vpon the Sea of this billowy and tempestuous world , & walked staggering by blind and erroneous wayes , I being ignorant of mine owne life , and an alien and stranger vnto the truth , and vnto the light ; I being at that passe thought that altogether difficult and hard , which the Diuine fauour and mercy promised for my saluation , that is , that any one should be borne againe , and made a new lyuing soule by the bath of that wholsome water ; and should put off that he had on before , and although the same lineaments and ioynts of the body remayned , yet he should change his minde and disposition . I sayd , how may such a conuersion be possible , that that should speedily and on a sodaine be put off , which eyther being bred in the bone , is soundly confirmed by reason of the solidity of naturall matter , or being accustomed , is so deeply rooted by the customary frequentation of continuall practise ? These are firmely and profoundly fixed , and haue taken fast rooting . When shall he learne thriftines and frugality , who hath continually , accustomed himselfe to delicates , feasts , and large banquets ? Or how shall hee fit himselfe to homely and simple attire , who hath vsually been inuested with glorious garments , and shined in gold and purple ? He being delighted and setting his pleasure vpon honours and dignities , cannot abide to be priuate or inglorious . Hee being wayted vpon with multitudes of men , and honoured with a company of officious seruants , thinketh it a punishment and a plague when he is alone . He that continually entangleth himselfe with the fast-hold enticements of pleasures and vices , it becommeth a necessity vnto him , still to frequent them : his drunkennes inuiteth him , his pride puffeth him vp , his wrath inflameth him , his rapes disquiet him , his cruelty prouoketh him , his ambition allureth him , and his lust carrieth and driueth him headlong , whether it list . I often considered of these things with my selfe : for as I my selfe was wrapped in very many errors of my former life , which I thought vnpossible to be shut of ; so also I was obsequious vnto the vices that did sticke and cleaue vnto me , and despayring of a better estate I abounded with mine owne euils , as though they were proper and naturall vnto me . But afterwards the blemish of my former life was washed away , by the helpe of that begetting water , and the heauenly light poured it selfe into my purged and clensed breast , and afterwards the second birth had made me a new man , by the operation of the heauenly spirit ; after a wonderfull and strange manner , by and by doubtfull matters were confirmed vnto me , secret matters layd open , and matters altogether obscure and darke did appeare ; and that before seemed difficult , now began to be easie ; and that seemed possible , which before was thought impossible : as it was to acknowledge ; that to haue beene earthly , which before had liued carnally , was borne in sinne , and endangered with vices ; and this to be of God , which now the holy Ghost hath quickened . Thou assuredly knowest , and in like manner thou canst recognize with me , what this death of vices hath hindered vs of , and what this life of vertues hath bestowed vpon vs . Thou thy selfe knowest , neyther need I publish it : because oftentation of selfe-prayse is odious : albeit this cannot be taken as a boast or brag , but acceptably , for it is not ascribed to the vertue of man , but divulged to be the gift of God ; that now not to sinne , began to be of fayth ; which before to sinne , was of humane errour . Hetherto be the words of Cyprian ; by which both thine , and the errour of many others is layd open , who measure the difficulty of Vertue by their owne strength ; and therefore they deeme it a thing difficult and impossible to attayne vnto ; not considering , that if they runne to Gods armes , and firmely purpose to auoyde sinne , that the grace of God will embrace them : which maketh this way plaine and easie : as here it is manifest by this example remembred : seeing that it is most certaine , that heere no lyes are told : neyther shall that grace fayle thee , which fayled not this holy man , if thou wilt be conuerted vnto God , as he was conuerted .

I will remember heere another example no lesse admirable then the former . Augustine in the 8 , book of his Confessions . Chap. 11. Augustine , that famous and excellent Doctor of the Church , writeth of himselfe , that when as he now purposed in his hart to leaue the world , a mighty difficulty represented it selfe vnto him in that change . Trifles of trifles , sayth he , toyes of toyes , and vanities of vanities , my olde and auntient friends and louers held me backe , and pulled and shaked my fleshly vesture , and whispered vnto me , saying : Doost thou dismisse vs ? and from this moment shall wee neuer any more be with thee ? and from this moment shall it neuer any more be lawfull for thee to doe this and that ? And what they suggested in this , that I call this and that ; for this ô my God take not away thy mercy from the soule of thy seruant : what vncleannes ô my God , and what dishonesty did they suggest ? And I heard them now not halfe so much as before , not so freely , nor so stoutly gayne-standing me in my way , but as muttering behinde my back , and priuily pulling me going on , that I might looke back : yet they hindered me , I lingering to escape & rid my selfe from them , and to passe whether I was called , when as violent custome sayd vnto me : Thinkest thou that thou shalt be able to passe without these ? But this was spoken somwhat coldly . On the other side , he sayd , that Vertue appeared vnto him : The chast dignity of Continency appeared ( sayth he ) on that side towards which my face was , and whether I was afrayd to goe , of a cheerefull , peaceable , and quiet countenance , not garishly merry ; honestly , and vertuously enticing mee , that I should not doubt , but come vnto her , stretching out her religious and deuout hands to take and embrace me hauing in them an army and a huge band of good examples . There were many young men and maydes , there was much youth , and men of all ages , also matronely widdowes , and graue virgins , and in them all Continency her selfe was not barren , but a fruitfull mother of ioyfull children , thou ô Lord being her husband . And she derided me with an exhortatory irrision , as if she would haue said : Canst not thou doe that which these and these can doe ? Or doe these and these it of themselues , or not rather in the Lord their God ? The Lord their God hath giuen me vnto them . Why doost thou stand in thy selfe , and not stand ? Cast thy selfe vpon him , feare not , he will not withdraw himselfe from thee that thou shouldest fall . Cast thy selfe securely vpon him , hee will receaue thee , and will heale thee . In the midst of this combat , this holy man sayth , Chap. 11. that he began wonderfully to weepe , I , sayth he , cast my selfe prostrate vnder a certaine figge tree , I know not how , and I gaue my teares their fill , and floods gushed from mine eyes , thine acceptable sacrifice . And I sayd vnto thee many things not in these words , but to this purpose : And how long ô Lord ? How long ô Lord ? wilt thou be angry without end ? Be not mindfull ô Lord of our olde iniquities . For I perceaued that I was held back of them , and therefore I cast out miserable and wofull plaints and bewaylings : Howe long , how long , to morrow , to morrow ? Why not now , why not at this houre is an ende of mine vncleannes ? I sayd these things , and I did weepe in the very bitternes of my hart . These and other things being past & finished , which he remembreth , forth-with the light of security being infused into his hart , the darknes of al doubt fled away . The Lord so changed his mind , that afterwards he neyther desired any carnall vices , nor any other vanity in this world . In the 9 , book of his Confessions . chap. 1. And being losed from these chaynes , he beginneth at the entrance of the booke following to giue thanks to God his deliuerer , saying : Lord , I am thy seruant , I am thy seruant , and the sonne of thine Hand-mayde : Thou hast broken my bonds , I will sacrifice vnto thee the sacrifice of prayse . My hart and my tongue doe prayse thee , and all my bones doe say : Lord , who is like vnto thee ? Let them say so , and Lord aunswer me , and say to my soule , I am thy saluation . Who then am I , and what an one ? What euill am I not ? Or was it my deedes ; or if not my deedes , was it my words , or if not my words , was it my will ? But thou Lord art good and mercifull , and thy right hand respected the profundity of my death , and thou drewest the depth of corruption from the bottome of my hart . And this was wholy that vnwillingnes , which thou willedst , and that willingnes which thou wouldest not . But where was all this long time my wil to doe wel , and from what bottome and deepe Abysse didst thou in a moment call it forth , whereby I might submit my necke vnder thine easie yoke , and my shoulders vnder thy light burthen , ô Christ Iesus , my helper , and onely redeemer ? How sweete on a sodaine was it for me to want the sweetnes of trifles , and which I was afrayd to lose , now it was a ioy vnto me to lose them . For thou being the true and chiefest sweetnes didst cast them from mee , thou didst cast them away , and for them entredst in thy selfe , being sweeter then any pleasure , but not to flesh & blood : and brighter then any light , but to the inward secret man , and higher then all honour , but not to those that are high in themselues . Hetherto are the words of Saint Augustine . Tell me now , if the matter standeth thus , if the vertue and efficacie of the Diuine grace be so powerfull , what is it that holdeth thee captiue , whereby thou canst not doe that , which they haue done ? If thou beleeuest that these things are true , & that the grace of God is effectuall , to worke so admirable a change , if it be denied to no man that with all his hart desireth it , ( because now also he is the same God , which he was then , without respect of persons ) what doth hinder thee , why thou goest not out of this wretched seruitude , and embracest that chiefest good , which freely is offered thee ? Why hadst thou rather with one hell to gayne another , then with one Paradice to gayne another Paradice ? Be not negligent , or without hope . Assay once his busines , and trust in God : which when thou shalt scarcely begin to doe , behold he will come to meete thee , as the father met his prodigall child with open armes . Certainly it is a matter of wonder & astonishment ; That if some cosener should promise thee the Art of Alcumy , whereby thou mightest extract gold out of brasse , thou wouldest not cease ( although it were very chargeable vnto thee ) vntil thou hadst tried and experimented it : and heere the word of the Lord teacheth thee to make heauen of earth , spirit of flesh , and an Angel of a man , and wilt thou not assay and make trial ? And when as in the end , eyther later , or sooner , eyther in this life , or in that to come , at the length thou shalt know the truth of this matter , I desire thee , that with attention thou wouldest consider , how thou shalt finde thy selfe deceaued in the day of rendering an account , when thou shalt see thy selfe damned , because thou didst forsake the way of Vertue , because thou imaginedst to thy selfe that it was hard and difficult . And there thou shalt know most manifestly , that this way is much more sweet and pleasant , then the way of vices and pleasures ; which leade thee onely to earthly delights , of which then there shall not be any footsteps or reliques left .

Against them that feare to enter into the way of Vertue for the loue of this world . CHAP. XXIX .

IF we should feele the pulse and life vaine of all them , who feare to enter into the way of vertue , perhaps wee should finde many so slothfull and sluggish , because the loue of this world hath infatuated them , and made them fooles ; I say , that it hath infatuated them : for this loue is a false glasse , and an apparance of good things , which in truth are not good : which false glasse , maketh all worldly things to be in so great price amongst the ignorant . Whereupon beasts , which feare shadowes , flie all shadowie things , as hurtfull & dangerous , when in deed they are not : So these men , on the contrary part , doe loue and embrace the things of this world , supposing & estimating them to be louely and delectable , when in deed they are not . Therefore as they that would bring beasts from their shadowie & idle imagination , doe often leade them through those places which they feare : that they may see that that is but a vaine shadowe which they feared : So now it is necessary , that we leade these men through the shadowes of earthly things , who so ordinarily doe loue them , that we may make them to behold them with other eyes , that they may plainly see , how great a vanitie and a shadow all that is , which they so greatly admire and loue : and that as those dangers are not worthy that they should be feared , so also these good things are not worthy , that they should be desired or loued . He therefore , that shall diligently and seriously consider of the world , with all the felicities in it , shall finde sixe euils and mischiefes in it , What euils are in the world . which no man can denie , as are ; shortnesse ; miserie ; dangers ; blindnes ; sinnes ; and deceipts ; with which the felicitie of the world is alwaies mingled : by which it may plainly be seene , who , and what it is . Euery one of these wee will handle in that which followeth ; yet briefely and in order .

How short the felicity of this world is .

GOe to , thou canst not denie to me beginning to dispute of this worldly felicitie , but that all the felicitie and sweetnes of this world ( or by what name so euer els thou wilt call it ) , is short , and of small continuance . No felicitie of the world lasting . For this felicitie cannot endure beyond a mans life . But how long the life of man is , we haue before declared ; seeing that it reacheath scarcely to an hundred yeeres . But how many be there that come to an hundred yeres ? I haue seene diuers Bishops and Cardinals , who haue scarcelie liued two moneths in theyr dignitie ; others elected Popes , who haue scarce sit one month . I haue seene others that haue married wiues , louing , beautifull , rich , and vertuous , so that nothing seemed to be wanting in them , who haue not enioyed them one week . Very many such examples are remembred vnto vs in the histories of auncient time , which thing to be true , daily experience also teacheth .

But let vs grant that thy lyfe is longer then other mens : let vs giue thee an hundred yeares ( as saith Chrisostome ) which is almost the longest time that man liueth : nay let vs adde another hundred yeeres : yea , further let vs ioyne to thee other two hundred yeares , what are so many yeares , if they be compared with eternitie ? Eccles , 11 , Though a man liue many yeeres , sayth Salomon , and be gladde in them all , let him remember the dayes of darknesse , which shall be many , and that followeth : All things shal be but vanitie . For all felicitie in the view of eternitie , although it be great and lasting , yet it shall seeme to be , and is indeed a vanitie , and nothing . Thys the wicked themselues confesse & acknowledge in the booke of Wisedome , Wisdom , 5 , where they say ; And as soone as we were borne , we beganne immediatly to drawe to our end . Consider therefore how short all the time of this life shall then seeme to the wicked : for there in very deed they shall thinke , that they haue scarcely liued heere one day , and that presently from their mothers wombe they were carried to theyr graues . By thys it plentifully appeareth , that all the delights , and all the felicity of the world , is vnto them as shadowes of pleasures , which they haue seene onely in a dreame , neyther to haue been so indeede . This Esay teacheth excellently , Esay , 29 , when he sayth ; And euen as when an hungry man dreameth that he is eating , & when he awaketh his soule is emptie : or as when as thirstie man dreameth , that hee is drinking , when he awaketh he is yet faint , and his soule hath appetite : euen so shal the multitude of all nations be that fighteth against mount Sion . All the prosperitie of whom shall be so short , that after they shal haue opened their eyes , and shall haue seene that short time , they shall acknowledge all theyr felicitie to haue been nothing but a dreame . Tell mee I pray thee , what greater glorie can there be in this world , then that of Princes and Emperours , who beare rule and exercise dominion ouer this world ? Where are the Princes of the Heathen become , ( saith the Prophet Baruch ) and such as ruled the beastes vppon the earth : Baruch , 3 , they that had theyr pastime with the foules of the ayre , they that hoorded vp siluer and gold wherein men trust so much , and made no end of theyr gathering ? What is become of them that coyned siluer , and were so careful , and could not bring theyr workes to passe ? They be rooted out and gone to hell , and other men are come vp in theyr steads . Where is the wise ? where is the studious ? and where the diligent searcher of Natures secrets ? Where is the glory of Salomon ? the power of Alexander ? & the magnifience of Assuerus ? where be those famous and illustrious Romaine Caesars ? what is become of other Princes and Kings of the earth ? What hath all theyr vaine glory , their multitudes of seruants , and theyr huge and puissant Armies profited them ? What is become of that myrth and laughter which heir Iesters , scoffers , and fooles procured them ? Where is the guard of their pernicious flatterers , which were wont to encircle them ? All these are past away as shadowes : all vaded as dreames , and all theyr felicitie vanished as a smoake . Behold therefore my brother , how short the felicitie of thys world is .

Of the great miseries that are mingled with worldlie felicities .

THE felicity of this world , hath furthermore another euill and mischiefe mingled with it ( besides that it is short ) which is a thousand kinde of miseries , that as attendants at an inche waite vpon it ; which in this lyfe , ( or that I may speake better ) in this valley of teares , in this wretched banishment , in this troublesome and turbulent sea cannot be auoyded . For there are moe miseries then man hath dayes , or houres of life : for euery day hath his euill , and euery houre hath his misery . But what tongue shall be able sufficiently to expresse all these miseries ? Who can reckon vp all the infirmities of our body ? all the passions of our mind ? or recount al the iniuries of man , or aduersities of his life . One wrangleth with thee for thy riches , another lyeth in waite for thy life , a third slaundereth thee ; some persecute thee with hatred and enuie ; some , thirsting for reuenge , set vpon thee by suborned and false witnes ; and this way not preuailing , assaile thee by force & Armes ; to be briefe , some make warre against thee with the tongue , which is worser and more dangerous then any weapon . Besides these calamities , there be infinite other , which haue no certaine names ; for they are mischaunces vnlooked for , and misfortunes vnexpected . One looseth an eye , another hath his arme cut off in fight , a third falleth from his horse , a fourth out of a window ; some are drowned in the water , and others by other mischaunces and misfortunes . If thou desirest to be acquainted with moe mischiefes and euils , aske the men of this world , and they will giue thee many instances , out of the parcell of their pleasures , and out of the bundle of their miseries ( the greater part of which they are ) which they haue tryed and experimented in this world . For if all ioyes and sorrowes , all myrth and heauines should be weighed and poyzed in equall ballance , thou shouldest euidently see , that these are moe then those ; and thou shouldest vnderstand , that for one houre of pleasure , thou hast an hundred of miserie . Wherfore if all thy life be so short , and the greater part of it mingled with so many miseries , I pray thee how much is in thy life , that may challenge true felicitie ?

But these miseries are common as well to the good as to the wicked ; Some miseries are common , both to the good and euill , some proper onely to the wicked . Wisdom , 5 , for they both saile in one and the selfe same sea , & are subiect to the same stormes and tempests . But there are other calamities to be found , which are proper to the wicked , ( for they be the daughters of iniquities ) the knowledge of which more belongeth to our purpose ; for they make their lifes more abhominable , who are within the compasse of such great miseries . What they be , and how many , the sinners themselues confesse in the booke of Wisedome ; Wee haue wearied our selues in the way of wickednesse and destruction , and wee haue gone through dangerous wayes : but wee haue not knowne the way of the Lorde . Therefore , as the righteous in this life haue a Paradice , and in another life hope for another , so the wicked in this life haue hel , and another attendeth them in the life to come : because , out of the hell of an euill conscience , they goe into the hell of euerlasting torment . Such euils rise out of many causes . Some are of GOD , Euils of GOD. who , as a iust Iudge , suffereth not the euill of the fault , to passe without the euill of punishment ; which although it be generally reserued vntill the other life , yet oftentimes it beginneth in this . For it is most certaine , that God , as hee gouerneth the world by his generall prouidence , so also he swayeth and ruleth euery one by his speciall prouidence : and as we daily see , that the greater the store of sinners is , the greater is the aboundance of punishments , as are famine , warre , pestilence , heresies , and such like calamities ; so also oftentimes , according to the number of the sinnes of men , so is the number of the punishments .

Therefore God sayd to Caine ; Gene , 4 , If thou doe well , shalt thou not be accepted ? and if thou doost not well , sinne lyeth at thy doore : that is , the plag●e and punishment of sinne . In Deuteronomie also , Moses sayth vnto the people ; Deut , 7. And thou shalt know , that the Lord thy God , he is God , the faithfull God which keepeth couenant & mercie vnto them that loue him , and keepe his commaundements , euen to a thousand generations : And rewardeth them to theyr face that hate him , to bring them to destruction : he will not deferre to reward him that hateth him , to his face . Marke here how often this Prophet repeateth the word to his face , or such like signification , that thou mayst vnderstand , that besides the punishments which are reserued for the life to come , that the wicked are oftentimes also punished in this life : seeing that the Scripture so often remembreth here that their punishments shal not be deferred . Whence many calamities proceede , and many scourges of sinners : for without intermission they , as a wheele are rouled from one trouble and sorrance into another ; from one necessity , anxietie , and tribulation , into another : which although they very well feele , yet they know not whence and from whom they are sent : and therefore they ascribe them rather to the condition of nature , then to their sinnes . For euen as they doe not account the blessings of nature , to be the gifts of God , neyther doe they giue thanks to God for them : so neyther doe they acknowledge the scourges of his wrath to be for the punishment of their sinnes , neyther doe they amend themselues . Punishments inflicted vpon the wicked , by the Ministers of God . Some punishments also are brought vpon them by Gods Ministers and Iusticers , who are the executioners of the Diuine iustice , who oftentimes meet with malefactors , and doe persecute and afflict them , with imprisonments , banishments , penalties , persecutions , and with manie other kind of punishments , by which is brought to passe , that the insatiable appetites of sinners seemeth bitter vnto them : and doe afflict them also in this life . The euils that passions bring . There be also other afflictions , which flow out of their owne affections , and the perturbations of their soules , and from the inordinate appetites of their harts . For what good I pray thee , may be hoped for of a superfluous and an excessiue affection ? of vaine feare ? of a distrustful hope ? and of an inordinate desire ? nothing but offences , irksomnes , and troubles , which disturbe the peace and liberty of the hart , of which wee haue spoken before , they make the life vnquiet , they allure and entice to sinne , they hinder the prayers , take away sleepe , and doe comber all the dayes of the life with loathing and tediousnes . All these miseries are ingendered of man himselfe , that is , of his inordinate appetites : and of these thou seest , what is to be looked for of other , seeing that man hath these of himselfe : and consider what peace he can haue with others , who hath so great warre with himselfe .

Of the multitude of the snares and dangers of this world .

IF in the world besides the punishments and afflictions of the body , no other euil were to be found , the feare were so much the lesser : bu●●n it there are not onely the euils of the body but also the greatest dangers of the soule , of which greater regard is to be had ; because they concerne the better and more principall part of man , and doe more hurt it . And they be so many , that the Prophet sayth ; Psal. 11. God shall rayne snares vpon sinners . How great I pray thee is the number of the snares in the world , which are resembled to the drops of water , which fall from heauen ? and he saith specially and perticulerly , Vpon sinners : For they hauing so little care of their hart and sences , and lesser to fly the occasions of sinne , and so little regard of spirituall remedies ; and besides all this , seeing that they walke through the heate of this world , how can it be , but that they must walke amidst a thousand dangers ? He sayth that it shall rayne snares vpon sinners : snares in their youth , snares in their old age , snares in riches , in pouerty , in honour , in reproches , in friendship , snares when they company with men , and when they are alone , snares in prosperity and in aduersity , to be briefe , snares in all the sences of man , which are so many , that the Prophet cryeth out : Snares vpon the inhabitants of the earth . And surely , if the Lord would open thine eyes a little , Athanasius in the life of Saint Anthony . as hee in times past opened the eyes of Saint Anthony , thou shouldest see the whole world full of snares touching one another ; and thou wouldest cry out with him , saying : O Lord , who shall escape all these snares ? Hence it is that so many soules perish daily , that Saint Bernard feareth not to say , that of tenne ships which are in the Sea , scarcely one perisheth ; and of tenne soules , which floate vpon the Sea of this world , scarce one is saued . Tell me then I pray thee , how is it that thou fearest not the world being so dangerous ? that thou studiest not to escape so many snares ? who amongst so many Serpents dare walke bare-footed ? or march vnarmed among so many enemies ? or liue securely and inconsideratly amongst so many occasions of sinnes ? and conuerse amongst so many deadly and mortal diseases without medicines ? Who would not labour to depart out of this Egypt ? who would not fly out of this Babilon ? who would not desire to be deliuered from the fire of Sodome and Gomorrha ? Seeing therfore that the world is beset with so many snares , and so many downfals and breake-necks are in the way ; and the flame of vices doe so burne vs , who at any time shall be secure and safe ? Well therefore sayde the wise-man : Prou. 6. Can a man take fire in his bosome , and his clothes not be burnt ? Or can a man goe vpon coales , and his feete not be burnt ? Ecclesi . 13. He that toucheth pitch , sayth another , shall be defiled with it : and he that is familiar with the proud , shall be like vnto him .

Of the blindnes and darknes of this world .

ANother miserie ioyneth it selfe vnto these multitudes of snares and dangers , which maketh them to be farre moe , and much greater ; that is , the blindnes and wordly darknes , which most fitly is shadowed by that darknes of Egypt , which was so grosse and thicke , that it might be felt with hands ; and the whole three dayes that it lasted , no man remoued himselfe out of his place , neyther saw his neighbour , that stoode by him . Such in deede , or rather greater is the darknes , in which the world now sitteth , and which now hath possessed the world . But if thou doost not beleeue me , looke a little into the worlds darknes and blind guidance , and thou shalt soone discerne it . Tell me I pray thee , what is more blind , then that men should beleeue as they beleeue , and liue , as they liue ? What greater blindnes , then so to reuerence and dread men , and so wickedly to contemne and despise God ? So carefully to seeke and study for the commodities of the body , which is nothing else but a brutish creature , and to haue no care for the soule , which is the image of the Diuine maiefty , what greater blindnes can there be ? The blindnes of men . What greater blindnes , then when wee assuredly know , that we shall dye , neyther doe we know in that houre whether our felicity or misery shall be determined , which for euer shal stand ratified , yet we liue so negligently and securely , as if we should alwayes liue ? For sinners liue no otherwise to day , then if they meant to liue alwayes , and that death would neuer come . What greater blindnes can be thought vpon then this , that men for the satisfying of one desire , should lose willingly their whole inheritance of heauen ? So greatly to esteeme of riches , and so finally to set by their conscience . To haue so diligent a regard that all external blessings should be safe , and ordered , and not to care whether the life be ordered and sound ?

Such plenty of blindnes and palpable darknes is found in the world , that a man hath good cause to coniecture , that men are inchaunted and bewitched , who hauing eyes , see not , & eares , yet heare not ; who when they are cleare and bright sighted to behold earthly things , yet are more blind then Moles , in viewing celestiall things . That happeneth to them that in times past happened to Saint Paule , persecuting the Church of God , who falling vpon the earth , when hee opened his eyes , hee saw no light ; so also these miserable and wretched men , who when they haue eyes broad open in earthly matters , doe see nothing in Diuine matters , as though their eyes were shut .

Of the multitude of sinnes , that are in this world .

IF there be so many snares in the world , and so great darknes , what is to be hoped therof , but stumblings , slydings , and sinnes ? But sinne is the greatest of all the euils of this world , and ought to be the most effectuall motiue to mooue vs to forsake the world . See Cyprian in his 2 , booke and 2 , Epistle . By this only consideration that glorious Martir Cyprian , endeuoured to perswade a friend of his to despise & contemne this world , imagining him to be set on the top of a very high mountaine , whence he might view all things lying beneath him ; his eyes being cast on euery side , the holy Martyr sheweth vnto him all Seas , Lands , Pallaces , and iudgement seates , to be fild and replished with a thousand kinde of sinnes and iniuries , which were committed in euery place ; and when he had seene so many and great euils , which were daily perpetrated in the world , he very well knew , with what great circumspection and care he ought to beware of the world , & how great a debter he was to God , who had vouchsafed him such a caueat , wherby he might detest and abhorre the world .

Ascend thou therefore my brother to the top of this mountayne , and cast thine eyes into euery corner of the world , and behold the stormy whirle-winds of this boysterous Sea . Looke into the Pallaces of Princes , the Courts and publique meetings of this world ; and there thou shalt see so many kind of sinnes , so many lyes , so many cauilations , deceits , iniuries , thefts , enuyings , flatteries , vanities , and that which is greater , so great forgetfulnes of God , and so little care of saluation , that thou canst not but greatly wonder , and stand amazed in beholding so many and so great euils . Thou shalt see the greater part of men to liue after the manner of beasts , ruled and swayed by the violence of their affections , hauing no respect eyther of iustice , or of the Diuine law , or of nature or reason : lyuing more filthily then the Heathen , who haue no knowledge of the true God , neyther doe they thinke that any thing further remayneth then to be borne and to die . Thou shalt see Innocents wrongfully punished , and malefactors escape without danger : thou shalt see good men despised , and wicked men honoured ; thou shalt see poore men afflicted and humbled , and in all things fauour to be preferred before equity and vertue . Thou shalt see the lawe sold , no respect being had vnto the truth , thou shalt see vnlawfull Arts maintayned , offices peruerted and depraued , and all estates of men corrupted and turned vpside downe . Thou shalt see many dishonest and vild men woorthy to be seuerely punished , who by theft and frandulent means haue purchased store of wealth , to be praysed and feared of all men . To be briefe , thou shalt see the world more deuoutly worshipping and adoring a penny then God himselfe . And when thou hast beheld and ouer-looked all things , thou shalt confesse that it is most truly and iustly spoken of the Psalmist : Psal. 14. The Lord looked downe from heaven vpon the children of men , to see if there were any that would vnderstand , and seeke God . All are gone out of the way : they are all corrupt : there is none that doth good , no not one . Hosea doth no lesse deplore the estate of men : Hosea , 4. The Lord , sayth he , hath a controuersie with the inhabitants of the Land , because there is no truth , nor mercy , nor knowledge of God in the Land . By swearing , and lying , and killing , and stealing , and whooring they breake out , & blood toucheth blood .

But that thou mayest more plainly discerne the condition and estate of this world , take a view of the head , that gouerneth it , and beholding the Gouernour , thou shalt easily vnderstand , the condition of that thing that is gouerned . For if it be true that the Prince of this world , that is of sinners , be the deuill , ( which Christ himselfe also affirmeth ) what is to be looked for of that body , which hath such an head , and of that common wealth , which hath such a Ruler ? This one thing is sufficient to let vs vnderstand , what is to be expected of the louers of this world . What neede we many words ? tell me what other thing is the world , then a denne of theeues , an army of robbers , astie of Swine , a galley full of Pirates , and a lake of Serpents , Cockatrices , and Basiliskes ? If the world be thus , and of this kind , why doe I not leaue a place so filthy and impure , ( sayth a certaine Phylosopher ) a place so full of traditions and deceits , wherein scarcely any pietie , faithfulnes , or iustice may be found ? Wherein all vices raigne , where one brother lyeth in waite for another , where the sonne wisheth the death of his father , where the wife desireth the death of her husband , and the husband of his wife ; to be briefe , where nothing beareth rule but gluttony ; enuie , wrath , luxurie , ambition , and all other euils and enormities ? Who would not wish to be deliuered from such a world ? it is not to be doubted but that Prophet wished it , who said ; Ierem , 9 , O that I had in the wildernes a cottage of way-faring men , that I might leaue my people , and goe from them : for they bee all adulterers , and an assembly of rebels .

Whatsoeuer hath hetherto been spoken , generally appertayneth to wicked men : although it cannot be denied , but that in all estates of the world there are many good men , for whose sakes GOD spareth to destroy the world . Therefore , when thou shalt see all these things , consider with thy selfe how iust a cause thou hast , to forsake and auoyde a thing so wicked , corrupt , and abhominable , in which , if GOD would fully open thine eyes , thou shouldest see more deuils , and moe sinnes , then there be moates in the Sunne-beames . Thys consideration will worke in thee , ( at least in thy spirit ) a desire to leaue this world , so that thou wilt take vp that of the Prophet , Psalm , 55 , and say ; O that I had winges like a Doue , then would I flie away , and be at rest .

How deceaueable the felicitie of the world is .

THese and infinite other , are the attributes of worldly felicitie , & as it were the counterpoizes , with which it is weighed and peised , and the vnseparable companions , which waite vpon it : that thou mayst see , that there is more gall then honny in it , and more Wormwood then Sugar . I omit very many other euils & mischiefes , which it hideth from her louers : For besides that this miserable felicitie is short , it is also impure & vncleane : for it maketh a man carnall and filthie ; it is also beastly ; for it maketh a man like vnto a beast . And mad ; for it taketh away his iudgement . To conclude , it is deceitfull and faithlesse ; because it faileth and forsaketh a man in his chiefest hight , and in the florish of his best time .

Neyther will I heere be vnwilling to take further paines in manifesting thys latter euill , which perhaps is the worst of all , that is , that it is deceitfull and fraudulent . For it seemeth to be that it not , it promiseth that it performeth not , and yet these not hindering , it draweth vnto it the greater part of people . For euen as there is found both true gold and counterfeit gold ; so there are found true good things , & counterfeite good things : true felicity , and false , which appeareth to be such , but is not : of thys sort is this worldly felicity , which deceiueth vs by a vaine disguised apparition , and painted masking face . For as Aristotle sayth , many lyes meete with vs , which although they be lyes , yet they haue greater showe and apparance of truth , then the truth it selfe . So certainly ( and it is matter worthy of obseruation ) certaine euils and enormities are found , which albeit they be euils indeed , yet they haue greater semblance and apparance of good things , then the good things themselues . And of thys number is the felicity of this world : and by reason of this apparance , the ignorant are deceaued by the show of it , no otherwise then byrds and fishes by a false baite . For it is the nature & condition of corporall and worldly things , that on a suddaine they offer themselues with a flattering countenaunce , and doe fawne and sm●●e vpon men , promising vnto them ioy and felicitie , but afterwards , the very experience of the things themselues , discouereth theyr errour and falshood . For after the pleasures folow calamities , diseases & griefes , by the abseuce of the thing loued , by iealousie , by strifes , and contentions , by the losse of things , by diseases , by the perturbations of the affections , and by very many other sorrowes ; and last of all death also followeth . What greater deceit can there be , and what hipocrisie more intollerable ? So a virgine merily & reioycing goeth to the house of her Bridegrome ; for the hath not eyes to see any other thing , but that which outwardly appeareth , and presently showeth it selfe : but if she could see that seed-plot & seminary of miseries , which are sowen vpon this day for her to reape , surely she should haue greater cause to weep , then to reioyce .

Rebecca desired to bring foorth children , but when she was great with child , &c. the children stroue together in her wombe , she sayd ; Gene , 25 , If it must be thus with mee , what neede had I to conceaue ? O how often dooth such like guile and fraude make heauie the hart of man , after it hath got that it desired ; when as those things offer themselues in the progresse , which were not promised in the beginning .

But what shall I say of offices , dignities and honours ? with what a smiling countenaunce , & faire aspect do they first shew themselues ? but afterwards , to howe many passions , care , enuies and labours doe they expose their possessors ? But of those that are entangled with vnhonest loues , we may iustly say , that at the beginning they finde a pleasant entrance into that darke and denious Laborinth , but when they haue passed in , alack , how many labours and troubles doe they beare ? howe many nights doe they passe ouer without sleepe ? how many & how great dangers are they compelled to vndergoe ? For the fury of that venomous dragon ( which is the sword of that cruel parent , and of that iealous husband ) dooth alwayes keepe the fruite of that forbidden tree , and it often commeth to passe , that such men in one moment , doe lose together theyr lifes , riches , honors , and soules .

After the same maner it were no hard matter to examine the lifes of couetous men , seruing the world , and catching at by all meanes by force and fauour , the vaine-glory of it , in whose tragedies we might behold a merry protasis , but a lamentable and mournful epitasis : for this is the nature of that Babylonian cup , which without is gold , but within full of poyfon . These things being thus , what I pray thee ( in thy iudgement ) is the glory of this world , but the singing of Syrens ? sweet , but a deadly potion ? a Viper , artificially painted without , but within full of venomous poyson ? If the worlde fawne vpon thee , it doth it , that it may deceitie thee ; if it exalt thee , it doth it , that thy fal may be the greater ; if it make thee merry , it dooth it , that it afterwardes with sorrow may breake thy hart . It giueth all her goods with the mixture of incomparable heauines and griefe , and that with the greatest vsury . If a sonne be borne vnto thee , and soone after die , thy sorrow will be seauen-fold greater then thy ioy was . The thing lost , more afflicteth vs , then found ioyeth vs : sicknes more excruciateth vs , then health gladdeth vs : iniury more tormenteth vs , then honour contenteth vs : insomuch that I am altogether ignorant , why it is so effected by nature , that euils do more afflict vs , then good things do reioyce vs . All these things being well considered of , they do shew vnto vs clearer then the noone day , how vaine , deceitfull , and fraudulent the felicity of this world is .

The conclusion of all this aforesaid .

THou hast here seene my brother , the true figure of thys world , although with another face , then it outwardly carrieth . Behold therefore now , what the felicity of the World is ; how short , What the world is . miserable , dangerous , blind , sinfull , and deceiueable ; and according to these ; what other thing is the world , but ( as a certaine Phylosopher was wont so say ) a Casket of sorrowes and grieuances , a Schoole of vanitie , a Laborinth of errours , a dungeon of darknes , a market place of cousenages , a way beset with theeues , a ditch full of mud , and a sea continually tost and troubled with stormes and tempests ? What other thing is the world , but a barren Land , a fielde full of thistles & weedes , a wood full of thornes , a florishing garden , but bringing foorth no fruite ? What is the world , but a riuer of teares , a fountaine of cares , a sweet poyson , a tragedy pleasantly framed , and a delightfull phrensie ? What good things I pray thee are found in the world , which are not counterfeit ? and what euills which are not so in deed ?

The worlds rest hath labour , the securitie of it is without ground , the feare of it is without cause , the labours of it without fruite , the teares without purpose , and the purposes without successe , the hope of it is vaine , the ioy fained , and the sorrow true . By all which it is no difficult matter to see , how great the kindred is between the world and hell : for hell is no other thing but a place of punishments and sinnes , and what other thing els is seene in this world ? The Prophet testifieth this when he saith ; Psalm , 55. Day and night iniquitie goeth about it vpon the walls therof : both wickednes & mischiefe are in the midst of it . These be the fruites of the world , these the merchandize , this is the traffique of it , which at all times and in euery place is exercised : so that thou seest that the world may iustly be termed hell . In thys account Saint Bernard had thys world , S. Bernard . when he said ; But for that hope which we haue of the life to come ; The world a hell . thys world did not much differ from hell .

That true rest and tranquilitie is found in God alone .

NOW wee haue declared and showen how miserable and deceitfull the felicity of this world is , it remaineth now that we proue that true felicity & tranquility , as it is not to be found in the world , so it is onely to be found in GOD alone : which demonstration , if it were rightly vnderstood of the men of thys world , they would not be so carefull for it , nor so tied and fettered ynto it , as they are . And therefore I thinke that it will be worth the labour , if I shall adde this manifest truth vnto the precedent , and establish it not so much by the authority and testimonies of fayth , as by reasons . Therfore first we must know , that no creature can perfectly rest and be at quiet , so long as he commeth not to his last end , which is his last perfection agreeable vnto his nature . For so long as he commeth not thether , he must of necessity be vnquiet , as that creature , that suffereth violence by reason of some defect .

Doost thou then demaund what and who is the last end of man ? Obiectiue beatitude . in whose hand his felicity is placed ? what is that , that the Diuines call the obiectiue beatitude ? I cannot deny , but that it is God , who as he is the first beginning of man , so is he also his last end . And as it cannot be , that there should be two first beginnings , so it is imposibble , that there should be two last ends . For this were to make two Gods . Furthermore , if God be the last end of man , he is also his last beatitude and felicity ; but it is impossible that there should be two last ends , or two felicities . Therfore it cannot be , that without God there should any felicity be found . A similitude . For euen as a Gloue is made for the vse of the hand , and a scaberd , that a sword may be sheathed in it : So also the hart of man is created for the vse of God , neyther without him can any rest be found . The reason is , because seeing that the principall subiect of felicity is in the vnderstanding and will of man , so long as these two faculties are not quiet , so long cannot man be quiet . But because it is without controuersie , that these two faculties cannot be quiet , but onely in God , therfore these two faculties are neuer at quiet , vntill they finde out some vniuersall obiect , wherein are all good things . Which when it is once knowne and loued , then there is nothing further , that the vnderstanding desireth to know , Onely God can satisfie the hart of man . or the will to loue . Hence it is , that nothing created , although it be the empire and rule of the vniuersall world , can satisfie the hart of man , he onely being excepted , for whom it was created , that is God alone . Plutarch reporteth of a certaine Souldier , who through many degrees of dignity , at the length came to be made Emperour . Now when he had attayned so great honour , and found not that quiet and peace in it , which before he promised to himselfe to be in this estate , he sayd : I haue runned through al the degrees of all dignities , but I haue not found quietnes and tranquillity in any of them . Neyther is it any meruaile , because that which is created for God , without him cannot finde any quiet or rest .

But that thou mayst vnderstand this the better and more manifestly , behold the Sea-mans needle , and it will teach thee this so necessary Philosophy . The nature of the Seamans needle . It is the nature of that Iron , that in what part it hath touched the load-stone , that that part alwayes looketh towards the North. For God , who hath created this stone , hath bestowed vpon it this naturall inclination . Thou seest , the experience of the thing teaching thee , how that needle runneth , and turneth to and fro , and with great vnquietnes moueth to euery corner , vntill it hath found that poole , & then it resteth and standeth vnmoueable , no otherwise , then if it was fastened downe with a nayle . So hath God created man , and hath infused into him a certaine naturall inclination and readines , that he should alwayes looke to his maker as to the poole and his last end . Therefore so long as he is without him , like that needle he is vnquiet , yea , if he was the Lord of the whole world : But turning and directing his hart to God , forth-with he resteth , and as that needle standeth vnmoueable ; for in him he findeth rest . Of this is followeth , that he is onely happy , who possesseth God , and that he commeth the nearer vnto happines , who goeth the lesser way from God . But because the righteous in this life are the nearer vnto God , therefore they are the more happy , albeit the world knoweth not their felicity . The reason is , because this felicity consisteth not in a sensible and corporall pleasure , as the Epicures sayde , and after them the Moores of Mahometistes , and after them the wicked and vngodly Christians , who with their mouthes deny the law of Mahomet , but in their lifes follow it , and diligently obserue it , neither seeke for any other Paradice in this life , then that of the Saracens . Therefore true felicity consisteth not eyther in the body , or in external things , but in the Spirit , and in spirituall blessings , and inuisible , as both the Philosophers of sounder iudgement , and also good Christians ( although after a diuers manner ) doe auouch and affirme . The Prophet would signifie the same thing , Psal. 45. when he sayd : The Kings daughter is all glorious within : her clothing is of broydered gold . In which she hath so great peace and quite , as all the Kings of the earth neuer had nor shal haue the like : vnlesse we will say that the Princes of this world , haue greater peace and quiet , then the friends of God : which besides that it is false , many Princes themselues haue also denied , who tasting of the sweetnes of God , haue forsaken their dignities and riches ; amongst whom S. Gregory was one , who tried both estates and fortunes : S. Gregory deplored the losse of his quiet & sweet solitary life . when he was promoted to high dignity , and to be a Bishop , he was wont much to deplore his estate , and to wish for his former peaceable , quiet , and sweete life , no otherwise then hee is wont to doe , who languisheth for the desire of his Countrey and liberty , beeing in seruitude and slauerie .

Those things which haue beene spoken are prooued by examples .

BVt seeing that this errour and deceipt is so great and vniuersall , I will adioyne another reason no lesse effectuall then the former ; by which the louers of this world may easily vnderstand , how impossible a thing it is to find that felicity in it , which they desire . Thou must therefore presuppose that many moe things are required , that a thing should be perfect , then that it should be vnperfect . For that any thing should be perfect , two perfections are required together : but that it should be vnperfect , one onely imperfection is sufficient . These things being presupposed , proceed after this manner ; That any man should haue perfect felicity it is required , that he should haue all things according to his harts desire : and if one onely thing be mixed with the rest , which pleaseth not , that will be sufficient , th●● 〈◊〉 both is , and may be called miserable , albeit all other things 〈◊〉 make him happy and blessed .

I haue seene many men of high degree , whose Lands ha●e yeelded them large and rich reuenues , who notwithstanding haue alwaies liued in heauinesse : for that discruciatement was much greater , which they had conceiued by the frustration of that they desired , then the ioy which they reaped of all other things . For it not to be doubted , but all that they possessed , dyd not so much gladde them , as that only appetite afflicted them , which had the deniall , because to possesse many things , maketh not a man quiet , but to haue satisfied & contended hys will . Which thing amongst others , Saint Augustine doth excellently declare in a booke of the manners of the Church , Aug. of the manners of the Church , 1. booke & 3. chap. in these words : In my iudgement , he is neyther sayd to be happy , who hath not that he loueth , whatsoeuer it be : neyther he that hath that he loueth , if it be hurtfull : neyther he that loueth not that he hath , although it be the best thing . For he that desireth that he cannot obtaine , is vexed : & he that hath obtained what was not to be wished , is deceaued : and he that desireth not , that which is to be obtayned , hee is not of a well disposed minde . Whereupon it is inferred , that our felicity consisteth in the possession and loue of the chiefest good , neyther any other to be true without it . So that these three things , possession , loue , and the chiefest good , make a man blessed and happy . Without which , no man at any time shall be blessed and happy , whatsoeuer he be .

Although I could alledge very many examples for the confirmation of this conclusion , yet we will content ourselues , with that one of Haman so well beloued of King Assuerus : for when as he was happy in all things in the iudgement and sight of the world , he thought great iniury was offered vnto him , because Mardocheus dyd not rise vp vnto him when hee pas●ed by . Wherefore , calling together his friends and his wife , he layd open before them the greatnes of his riches , and the multitude of his chyldren , and what great glory and honour the King had bestowed on him , aboue all other Princes and seruants , how he had exalted him , and sette him aboue them all . Yea Hector the Queene , sayd he , hath called no man in with the King to the banket , that shee hath prepared , saue me : and to morrow am I bidden vnto her also with the King . But all this doth nothing auaile mee , as long as I see Mardocheus the Iew sitting at the Kings gate , not yeelding me that reuerence I desire . Marke then thys place , & thou shalt see , No man happy in this world . that thys one small thing , more disturbed and troubled hys hart , then all his other prosperities could make it happy . Consider also , how farre a man is of in this lyfe , from that peace and manquilitie of minde , and how neere vnto disturbance & perturbation . Who then in thys world is found , who can effect thys , that he should not be miserable ? What Kings or Emperours are found , to whom all things succeed according to theyr desire , and to whom some thing happeneth not , which disturbeth and disquieteth their mindes ? For although in this respect that a man is a man , no aduersity doth touch or come neer vnto him , yet who can escape all the mischaunces of fortune , who can auoyde the infirmities of the body , or eschew all the feares , fantasies , and vaine imaginations of the soule , which a man feareth without reason of feare , and so is many times afflicted without cause .

If all these fore-sayd reasons beeing so euident cannot conuince thee , and thou requirest moe reasons rather from experience , then reason , goe to wise Salomon , and he , as one that hath long sayled in thys Sea , with greater prosperity then any other , trying and experimenting all kindes of the delicacies and pleasures of thys world : he , I say , will saythfully instruct thee in this matter , what he hath seene , and what he hath tryed ; he will tell thee , if perhaps he hath other where found , that which satisfied his appetite , if thou shalt demaund of him what it was , hee will aunswer thee , saying : Eccle , 1 , Vanitie of vanities , sayth the Preacher , vanitie of vanities , all is vanitie . Beleeue him , thou shalt not be deceaued : we may safely trust a man so well experimented . For he dooth not speak vnto thee of his theory and speculation , but of his experience and practice ; hee dooth not tell thee of those things he heard , but which he saw and proued . Doe not think , that thou thy selfe , or any other , can discouer moe nouelties , and heretofore vnheard of , then he heath discouered and tryed . For what Prince euer lyued in the worlde , that was wiser , or richer , or more glorious , or famouser then Salomon ? Who euer tryed moe kindes of delights , of sports , of huntings , of singing , of women , of ornaments , of ridings , and of all other things , then he dyd ? And when he had tryed them all , hee reaped no other fruite by them , then that thou hast heard . Why wilt thou now experiment that , which hath been already experimented ? perswade not thy selfe that thou canst find that , which he found not . For thou hast none other world to search for it , then that that he had . And if all pleasures could not quench the thyrst of thys King in so plentifull a vintage , doe not thinke that thou canst quench it after him , in thys leane & barren gleaning time of Grapes . He bestowed his time to thys onely study , and perhaps for thys he fell into Idolary : as sayth Saint Ierome , wryting to Eustochium . Why then wilt thou make such hauock of precious time , without expectation of any profit ? Yea because men rather credit experience then reason , peraduenture God permitted , that this King should make tryall of all pleasures , delights , and recreations , and of whatsoeuer the world loueth , that after he had tryed them all , hee might giue that testimonie and verdit of them , which euen now thou hast heard : and that this one labour should be instead of all other labours , and this one mans error , should remedy the errour of many , that they might bestow theyr tyme , and cost more profitably .

Which things seeing they are so , not without cause we may cry out with the Prophet ; Psalm , 4. O yee sonnes of men , howe long will yee turne my glory into shame , louing vanitie , and seeking lyes ? With good reason he nameth vanity and lyes . For if in the busines & assayres of thys world , there were no other thing but vanity , it were a small euill : but there is another greater euill in it , that is , lyes , and the false & counterfeit apparance of things , by which they perswade men that they are some-thing , when they are nothing . Wherefore , the same Salomon sayth ; Fauour is deceitfull , and beautie is vanitie . Psalm , 31. It were some-what tollerable , if it were but vaine , but it is also deceitfull . For vanity being known , cannot much hurt : but that which is vaine , and appeareth not to be so , The world an hypocrite . that is especially euill and dangerous . By this it appeareth , how great an hypocrite this worlde is : for euen as hypocrites are studious to couer and palliate theyr defects : so rich men doe labour , that they may dissemble and hide theyr myseries , by which they are excruciated . They would be accounted Saints , when they are sinners ; and these happy when they are wretched .

Come neerer , and if you please open and search the vayne , put thine hand into theyr bosome , & thou shalt see how those things striue and fight , which outwardly seeme so , wyth those things , which in verity lurke within . Certaine hearbes & plants grow in the fieldes , which a farre of seeme very beautifull : but when thou commest neerer them , and gatherest of them , they are eyther altogether leaues , or send forth a stinking and pestilent sauour , which a man forth-with casting away , correcteth the errour of his eyes by the touch of his hands . Such certainly are they , that seeme to be the rich and great men of this world : for if thou beholdest theyr magnificencie , pompe , & the height of theyr dignity , the statelines of theyr houses , theyr seruant , & flatterers , thou wilt thinke them the onely happy men ; but if thou shalt come a little neerer vnto them , and shalt narrowlie pry into the secrets of theyr houses , and into the corners of their soules and consciences , thou shalt see that there is great difference between these things , and the externall apparance & outward show . Whereupon many , who haue thirstingly desired theyr estate and condition , viewing it a farre of , but a little after more neerely looking into it , haue reiected and refused it , as we reade in many histories of the Heathen . In the lifes also of the Emperours , it is reported , that there haue beene some of them , who when they were elected to that high estate of dignitie of theyr whole Armie , for a time haue resisted that election , neyther would accept of that soueraigntie offered vnto them , because they very well knew , what pricking thornes lay hyd vnder that Rose so faire and beautifull to the sight . Therefore , ô yee sonnes of men , created according to the Image and similitude of GOD , redeemed by the blood of Christ , adopted that ye may be fellow cittizens with Angels , how long will yee loue vanitie ? and seeke after lyes ? Doe yee looke for peace and rest in these false and counterfeite apparitions , which they neuer gaue , nor will giue ? To what end doe yee forsake the table of Angels , and seeke to fill your bellies with the swash of Swine ? To what end doe we leaue the sweetnesse and odoriferous fragrancie of Paradice , for the bitternes and stinch of this world ? Why are not the calamities and miseries which yoe suffer daily , sufficient to warne you to flye the outragiousnesse of this cruell Tyrant ?

Pardon me ( gentle Reader ) , we seeme in this respect not to be much vnlike a harlot , who hath prostituted herselfe vnto an Apple-squire or a Pandar , he eateth , drinketh , and sporteth with her , vntill all be consumed that she hath ; after that he doth floute and beate her , neither vouchsafeth he her a faire word : the neuertheles doting on this knaue , the more he beateth her , the more she loueth him . Therefore , recapitulating all that hath beene spoken , if it hath beene prooued manifestly by so many reasons , examples , and experiences , that that peace and felicitie which we seeke for , cannot be found but onely in God , and not in the world ; why doe we seeke for it without GOD , and not rather in him ? S. Augustine Thys is that which Saint Augustine puts vs in minde of , when he sayth ; Runne thorow the sea , the land , and all things ; search the world throughout , euery where thou shalt be miserable , vnlesse thou runnest to GOD , and he by thy refuge .

The Conclusion of all this first Booke .

THerefore , of all those things , which haue been handled at large throughout this whole first booke , this at length is gathered ; That all the kindes of goods and blessings , which mans hart can obtaine in thys life , are found in Vertue : whereupon it is further collected , that Vertue is a good so vniuersall and so great , that neyther in Heauen nor in Earth any thing can be found , which may be compared with her , but onely God alone . For euen as God is a goodnes so vniuersall , that in him alone are found all the perfections of all good : so after a certaine maner the same are found in Vertue . For we see in things created , that some are hon●st , some beautifull , some profitable , some acceptable , or hauing some other certaine perfection : amongst which , that is wont to be so much the more perfecter , and worthier of loue , by how much it more participateth of these perfections . Which thing if it be so , In vertue all perfections are found . how great loue is Vertue worthy of , in which alone all these perfections are found ? For if we speake of honesty , what is more honest then Vertue , which is the fountaine and roote of all honesty ? if of honor , to what is more honour and reuerence due then to Vertue ? If we seeke for beauty , what is more beautiful than the image of Vertue ? If her beauty might be seene with corporall eyes , Plato . sayd Plato , she would alure the whole world vnto her . If we respect profit , what thing is more profitable and supported with greater hope then Vertue ? for by Vertue we obtayne the chiefest good . Prou 3. Length of dayes , and gifts of eternity are in her right hand , and in her left hand riches and honour . If thou art delighted with pleasantnes , what greater delight canst thou wish for , then a peaceable and a good conscience , the sweetnes of charity , of peace , and of the liberty of the children of God , that in the meane time I may say nothing of the consolation of the holy Ghost , which is most sweet and pleasant .

If thou desirest a perdurant and lasting name ; Psal. 112. The righteous shall liue , and shall be had in euerlasting remembrance . But the memoriall of the wicked shall perish with them . Psal. 9. If thou be desirous of wisedome , that thou mayst finde the way that leadeth to heauen , and the meanes that direct to this end ; there is no meane more certaine then Vertue , which leadeth vnto God . If thou desirest to be gracious , and acceptable among all men , there is not any thing more gracious or more conducent to it then Vertue . Cicero in Loeli . For , as Cicero sayth , nothing is more amiable then Vertue , nothing that more allureth men vnto loue ; seeing that for vertue and honesty we loue them , whom we neuer saw . Such force it hath ( which is more ) that we loue it in an enemy . Euen as of the conueniency and proportion of the members and lyneaments , A similitude . and of the humours of the naturall body a certaine beauty ariseth , which is acceptable to the eyes of men : so of the order and vertuous frame of the life , laudably led and formed , so great a beauty proceedeth , that not onely it is most acceptable to the eyes of God and Angels , Vertue is loued in an enemy . but it is also amiable and beloued of peruerse men , and enemies . That is truly and simply good , which is good in euery respect , neyther hath any euill in it . Therfore God not without cause sendeth this honorable embasie to a righteous man , which we haue set in the forefront of this booke , and now againe repeate in the end . Say yee , surely it shall be well with the iust . Say yee so , because he is borne vnder an happy starre , and that he shall die in a good houre ; because his life and death is blessed , and whatsoeuer after death shall beside him . Say yee so vnto him , because all things shall goe well with him , as well prosperous as aduerfe ; as well things pleasant , Rom. 8. as heauy ; both in quietnes and in labour . For all things worke together for the best vnto them that loue God . Say yee vnto him , although the world be turned topsey turuey , and the elements confounded , if heauen be ruinated and disturbed , let not him feare : yea , then let him lift vp his head , because the day of his redemption is at hand . Say yee , surely it shall be well with the iust . Because a blessing is prepared for him , which in excellencie exccedeth all blessings , that is God himselfe : and that he is free from all euill , and from the tiranny of the deuill , which is the worst of all euils . Say yee , surely it shall be well with the iust . For his name is written in the booke of life ; and God the father hath adopted him for his sonne , & the holy Ghost to be a liuely temple vnto him . Say yee , surely it shall be well with the iust . For that estate which he hath gotten , is happy & blessed in euery respect . And if at any time in any temporal matter it seemeth lesse happy , if this be patiently borne , it is turned vnto him for a greater good : for that which seemed a loose , vnto him that is patient , is made a gayne vnto him ; & his labour becomes a reward , and his warre victory , Gen. 31. and a perpetuall crowne . As often as Laban changed the wages of Iacob his sonne in law , he thought that it was profitable vnto him , & hurtfull to his sonne in law ; but it fell out cleane contrary , for it was vnprofitable vnto him , and profitable to his sonne in law . Wilt thou then , my brother , be so cruell to thy selfe , and such an enemy , that thou shouldest linger to embrace so great a blessing , which promiseth on euery side so great good vnto thee ? What counsaile is more wholsome ? what more profitable condition or estate of life canst thou follow ? Blessed are those that are vpright in their way , Psalm . 119. and walke in the law of the Lord , saith the Prophet : a thousand times blessed are they , and blessed againe , that keepe his testimonies , and seeke him with their whole hart . If a good thing , as the Philosophers say , be the obiect of our will , and by how much the more any thing is good , by so much the more it deserueth to be loued & desired : What I pray thee doth make thy will so sottish and insencible , that it tasteth not , nor embraceth this so vniuersall a good ? O how much better did that King , who sayd : I haue chosen : the way of thy truth , In the same Psalm . and thy iudgements haue I layd before me . I haue cleaued to thy testimonies ô Lord . And in another place : O Lord , I haue layd vp thy commaundements in mine whole hart : He saith not in a corner , not in his hand , but in the midst or in his whole hart , which is the beginning of life ; the chiefest & the best place of all others : as if he had sayd , This is my best part , in which I contriue and determine of all my busines , and all my cogitations are in it . The men of this world do contrarily ; for vanity possesseth the chiefest roome of their harts , and Gods law lyeth obscured and hid in some corner . But this holy man , albeit he was a King , and troubled with many businesses of his kingdome ; yet he put them all vnder his feete ; but placed the law of his Lord in the midst of his hart . What hindereth then , why thou doost not imitate this good example , and embrace so great a good . For if thou respectest the bond of the obligation , what greater obligation can there be , then that which is betweene God and man , or only for that cause , that he is , what he is ? All the obligations of this world are not worthy of this name , if they be compared with this , as we haue sayd in the beginning of this booke . If thou lookest vnto the benefits , what benefits can be greater or more excellent then those , that we receaue from the hand of the Lord ? For besides that he hath created vs , and redeemed vs with his blood , we haue receaued from him all that we possesse both within and without , our body , our soule , life , health , riches , grace , ( if so we haue it ) the continuance of our life , our purposes , the desires of our harts , and all that which hath the name of essence , or of goodnes , we receaue it I say originally from him , who is the fountaine of all essences and of all goodnes . Words are wanting vnto me , by which I might set out her profit ; let Angels vtter it , and not men . For what greater profit can there be then to enioy eternal glory , & to be freed from euerlasting paine , which is the reward of Vertue ? If the temporall commodities of this world doe rather moue vs , what commodities can be more excellent , or of greater valuation , then those twelue priuiledges and prerogatiues , which Vertue and the vertuous doe solace and delight themselues , the least of which is of more force and validity to quiet a disturbed mind , then al the dignities and treasuries of this world . I kow not truly , what more may be put into the ballance , to weigh and peise those things , which are promised to Vertue , and to her louers .

The excuses also & cauillations , which the men of this world are wont to bring for their defence , are so ouerthrowne & spoiled of vs , that I doe not see where such may find a small hole or crany to escape through , vnlesse perhaps of set purpose & pretenced malice they shut their eyes and eares ; that they might not see nor heare this manifest and euident truth . What remaineth , but that the perfection and beauty of Vertue being seene and knowne ; thou say with Salomon , speaking of Wisedome , the companion and sister of Vertue : Wisdom . 8. I haue loued her , and sought her from my youth : I desired to marry her , such loue had I vnto her beautie . In that she is conuersant with God , it commendeth her nobility : yea , the Lord of all things loueth her . For shee is the Schoolemistresse of the knowledge of GOD , and the chooser out of his works . If riches be a possession to be desired in this lyfe , what is richer then wisedome , that worketh all thinges ? For if prudence worketh , what is it among all things , that worketh better then shee ? If a man loue righteousnes , her labours are vertuous : for shee teacheth sobernes and prudence , righteousnes , and strength , which are the most profitable things that men can haue in this life . If a man desire great experience , shee can tell the things that are past , and discerne things to come : she knoweth the subtisties of words , and the solutions of darke sentences : she fore-seeth the signes and wonders , or euer they come to passe , and the successe of seasons and times . Therefore I purposed to take her vnto my company , knowing that shee would counsaile mee good things , and comfort mee in cares and greefes . Hetherto the Wise-man .

Therefore nothing remayneth , but that we conclude this matter with the words of Saint Cyprian , Cyprian in his 2 , book , and 2 , Epist. taken out of an Epistle to a friend of his , written of the contempt of this world ; Therfore , sayth he , there is one peaceable and faythfull tranquility ; one solide , firme , and perpetuall security , that if any one be taken out of the whirle-winds of this turbulent world , and be founded and anchored in the hauen of safety , he lifteth vp his eyes from the earth to heauen , and being admitted to the Lords fellowship , and now being neere vnto his God in his minde , whatsoeuer amongst humane things seemeth great and lofty vnto others , he glorieth that it lyeth within the circumference of his conscience . Now he can desire , nor couet nothing of the world , who is greater then the world . How stable and vnfoyled a defence is it , how celestiall a gard abounding with perpetuall good things , to be deliuered from the snares of this entrapping and enthralling world , & to be purged from these earthly dregs and incorporated into the light of eternal immortality ? Let him consider of this , and view it well , ouer whom the deceitful dangerousnes of this pernicious enemy before raged & tirannized ; we are compelled more to loue , when we know and condemne what we were , and see what we now are and shal be . Neyther is this worke brought to passe by rewards , bribes , and the power of man , but it is the free gift of God , and easily obtayned . As the sunne shineth of his owne accord , the day is enlightned , a fountaine streameth , and a shower falleth ; so the heauenly spirit infuseth it selfe . Afterwards the soule beholding heauen , and knowing her Maker , she being higher then the earth , and more noble then any earthly power , beginneth to be that , which she beleeueth her selfe to be . Onely thou whom the heauenly warfare hath appoynted a Souldier in these spirituall warres , hold and keepe thy standing incorrupt , and fenced with religious vertues , vse continually eyther praying or reading : Somtimes talke thou with God , and somtimes God with thee : let him instruct thee with his precepts , let him haue the guiding and ordering of thee : whom he maketh rich , no man shal make poore . There can be no penury , where the heauenly bounty hath filled and blessed . Now coffers stuft with crownes , now stately Pallaces , and gay buildings will seeme base and vild vnto thee ; when as thou knowest that thou thy selfe are more beautified and adorned , being a house in which the Lord sitteth as in his temple , and where the holy Ghost dwelleth . Let vs trimme vp this house with the ornaments of innocency , let vs enlighten it with the sun-shine of righteousnes . This house shall neuer decay through age , neyther shall the deckings of it waxe old . Whatsoeuer things are counterfet , are not lasting , neyther doe they yeeld any stability to the po●●●ssors , which haue not the truth of possession . This perpertually continueth with a colour vndecayed , with honour vntaynted , and with splendour vnobscured ; it cannot be abolished nor extinguished , it may be only conuerted , into further perfection , the body being glorified . Hetherto Cyprian . Whosoeuer therfore is moued with the reasons and arguments , which copiously we haue handled in this booke ( the grace of God and Diuine inspiration assisting , without which all is done in vaine ) and desireth to embrace so great a blessing of Vertue ; let him reade the booke following , which deliuereth and handleth the method and order how to come vnto Vertue .

The end of the first booke of the Sinners Guide .

the Sinners Guyde .

Written in the Spanish tongue , by the learned and reuerend Diuine , F. Lewes of Granada .

Since translated into Latine , Italian , and French ,

And now perused , and digested into English , by Francis Meres , Maister of Arts , and student in Diuinitie .

Romans 12. verse , 2.

Fashion not your selues like vnto this world , but be yee changed by the renuing of your minde , that yee may prooue what is the good will of GOD , and acceptable , and perfect .

AT LONDON , Printed by I. R. for Iohn Flasket and Paule Linley . Anno Dom. 1598.

THE PROLOGVE of the second Booke .

IT sufficeth not to haue perswaded man to embrace Vertue , vnlesse also we teach him the manner & way how to come to Vertues pallace . Therfore after wee haue in the former Booke deliuered many reasons , and those verie forcible and perswasible to moue the harts of men to the loue of Vertue : now it is meete that we come to the practise and vse of it , and that we set down many counsailes and sundry documents , which are profitable , and which as with a hand may leade men vnto Vertue . It is the first steppe vnto Vertue ( as a certaine Wise man saith ) to flie vice ; after which a man may speedily and without cumbrance , prepare himselfe to the exercise of Vertue . Therefore we will deuide this doctrine into two parts : In the first part wee will entreat of the commoner vices , and will sette downe remedies conuenient for the same . In the second , wee will speake of Vertues . But before wee enter the liftes of this tractate , we will send before , two conducent aduices , and needfull institutions , which are most necessary for that man , who hath purposed and determined with himselfe to enter into this way .

THE SECOND BOOKE of the Sinners Guyde . In which , doctrine appertaining vnto Vertue is handled , and diuers instructions are set downe , which teach how a man at the length may come vnto Vertue .
The first aduice and instruction : which is very necessary for that man that desireth to serue GOD. CHAP. I.

THat man that now purposeth to consecrate him selfe to Gods seruice , and determineth to leade a new lyfe , before all things hee must resolutely perswade himselfe , that this endeuour is acceptable aboue all others , and he must so esteeme of thys resolution , as it deserueth . I say , that hee must firmly and confidently beleeue , that this purpose is of greater moment , & a treasure more rich , & a worke more wisely taken in hand then any other , which in this world mortall men admire and loue . Yea , he must think with himselfe , that besides this there is none other wisedome , none other treasure , nor any other necessarie busines in this world . Learne ô ▪ Israell , saith the Prophet , where is wis●●●● , Baruch , 3 , where is strength , where is vnderstanding , that tho● m●ist know also from whence commeth long continuance of life , and where the light of the eyes , and peace is . Not without cause therefore , the Lord sayth by Ieremie ; Let not the wise man glory in his wisedome , Ierem , 9 , nor the strong man glory in his strength , neyther the rich man glory in his riches . But let him that glorieth , glory in this , that be vnderstandeth , and knoweth me . For thys is the whole summe of Christian Phylosophie .

Although a man be wise , yet if his wisedome be not ioyned with vertue , he hath not wherein to boast or glory . To the embracement of this vertue , all the holy Scriptures inuite vs , which so often , and by so many waies and meanes , doe commend vnto vs this exercise , as especially profitable and necessary . To thys exercise the holy Scriptures doe chiefely inuite vs , which by so diuers wayes and sundry meanes do commend Vertue vnto vs . To this all the creatures , as well heauenly as earthly doe exhort vs . To this the voyces and clamours of the Church doe prouoke vs : to this , all lawes humane and diuine doe direct vs ; to this infinite examples of the Saints doe leade vs , who being ful of heauenly light , haue despised the world , and with the entirest deuotion of their harts haue embraced Vertue , insomuch that many of them haue merrily and ioyfully suffered martirdome ; some of them being cut in peeces , some rosted vpon Gridirons , and some burned to ashes , who would haue suffered a thousand kinde of other torments , rather then they would haue offended the Diuine Maiestie in the least thing , or haue liued a moment out of the fauour of GOD. To be briefe , all those things do allure vs , or rather binde vs to this exercise , which more copiously wee haue discoursed in the former Booke . For all these things doe encrease and stir vp a courage in vs to striue for thys maistry ; because they declare vnto vs the greatnes and price of Vertue .

Euery one of these seuerally , beeing diligently marked , and attentiuely considered of , is sufficient to demonstrate the greatnes and waightines of this busines , but much more they altogether can doe it ; that by this , man may vnderstand to what purpose it is , and of what great consequence to follow and embrace Vertue ; how necessary and glorious a worke it is , to yeeld himselfe wholy to Vertues iurisdiction , and howe meete and iust a thing it is , at the length to aspyre and attaine vnto her , as hath already been said , and hereafter shall be showen . And this is the first document and instruction , which appertaineth vnto thys busines .

Of the second instruction and aduice , which that man must follow , who will come to the seruice of God . CHAP. II.

THE second instruction and document is ( seeing that the busines is of so great dignity and worth ) that a man offer and yeeld himselfe with a merry and cheerefull hart , to beare all the blowes and strokes of aduersity and tribulation , which customarily are wont to happen to them , who lo●e God ; so that he account all things base and vild , and willingly contem●e them for the loue of God , that he may victoriously returne from this glorious combat ; setting this before his eyes that nature hath brought forth nothing into the world , excellent , and precious , which hath not some difficulty .

Because in that moment , wherein man purposeth to relinquish and forsake his vices , and to follow and embrace vertues , the powers of hell are troubled , the Prince of darknes mustereth his forces , and armeth his Catchpoles , fiends , and all his damned crew against this fresh-water Souldier of Christ . Forthwith the flesh a louer of all filthy and obscene pleasures , inclined to euill from the very birth , after it was infected with the deadly poyson of that infe●●all Serpent , with great importunity solliciteth him , assaying by all possibilities to bring him backe to his accustomed delights . The custome also of corrupt manners , which can doe as much , Euill cu●to●e as Nature herselfe , doth hardly brooke this alteration , and sheweth that it will be most difficult to bring it to passe . For euen as it is very hard to with-draw a great riuer from his naturall course , A similitude . which by many yeares it hath been accustomed to , to another current ; so also it is very ha●d ●●a●a man should change his life , which many yeares he hath led , and should assume another . The world . The world also , which is more cruell and fierce then the most furious and tyrannous beast , & which is armed with very many most pestilent and pernicious examples , which are in it , will come tempting this new Souldier of Christ with her pomps and vanities , and soliciting him with her euill and lewd examples of sinners , or terrifying him with her persecutions , which are procured of euill men and wicked tyrants . And as though this were not sufficient , The deuill . not any whit behind these , that most subtill , mighty , and auntient deceauer the deuill will hasten , who will impugne thee no lesse perniciously then the rest , and he will doe according to his wont , that is , he will with all might and meane persecute and set vpon these , which are of late become his enemies , and casting off his yoke haue newly begun to rebell .

On euery side therfore difficulties and warres wil grow and arise , all which temptations it is requisite that he expect as presupposed and fore-seene , that if at any time they inuade and impugne him , they may not seeme vnto new or vnthought of , and that he remember that most prudent counsaile of the Wiseman : My sonne , Ecclesiast. 2 , , if thou wilt come into the seruice of God , stand fast in righteousnes and feare , and prepare thy soule to temptation . For this ought to be most assured vnto him , that comming to the seruice of God , he commeth not to playes & pageants , not to banquets or feasts ; but he must take vp his shield and speare , being harnessed with his coate offence for the battaile . For albeit that it is true , that we haue many helps and supportations in this life , as we haue sayd before , neuertheles it cannot be denied , but that many difficulties doe offer themselues in the beginning , which the young Souldier of Christ ought to haue premeditated , least they come as at vnawares and discourage him : and let him alwayes haue in mind the reward and price , for which he fighteth , that it is of so great value , that it deserueth this , and much more .

But least this feare inflicted of his aduersaries should discourage him , Moe for vs then against vs . or dash him out of countenance , let him thinke that they are much moe , and more powerfull that are for him , then they that are against him . For althogh on that side that sin standeth there area great multitude of conspiratours , yet on Vertues side the fauourers and defenders are stronger and more powerfull . For , as we haue sayd , the Diuine grace is opposed to our corrupt nature ; God to the deuill ; good custome to euill ; an army of Angels to the multitude of euil spirits ; good examples and the fellowship of the Saints , to euill examples and persecutions ; and the consolations and comforts of the holy Ghost , to the delights & pleasures of the world . Neyther is it to be doubted , but that euery one of these is stronger and mightier then his contrary . Because grace is stronger then nature , God then the deuill , good Angels then euill , and spirituall delights and pleasures are much more forcible and effectuall then carnall .

THE FIRST PART OF THE SECOND BOOKE OF THE SINNERS GVIDE . Which entreateth of vices , and theyr remedies .
Of the firme and resolute purpose , which a Christian ought to haue , that he may not doe any thing hereafter , which is sinne . CHAP. III.

THE two former instructions being set downe as the principall foundations of this whole building , the first and chiefest thing that a man must doe , that he may be disposed and fit to offer and consecrate himselfe to the Diuine worship , A firme resolution is to be planted in the soule . and to the exercise of Vertue , is to plant in his soule a firme and resolute purpose , that he will neuer heereafter fall into sinne , by which he might lose the fauour of his Sauiour , and the enioying of his blessings . This is the chiefest foundation of a spirituall life ; this is that by which the friendship and fauour of God is kept , and the hope of the kingdome of heauen . In this Charity consisteth , and the spirituall life of the soule . This is that that maketh the sonnes of men the sonnes of God , temples of the holy Ghost , liuely members of Christ , and maketh them pertakers of all the spirituall blessings of the Church . So long as the soule perseuereth in this determination , it abideth in Charity , & in the state of saluation ; but so soone as it steppeth back from it , it is blotted out of the booke of life , and is registred in the volume of perdition , and is transported to the kingdome of darknes . So that this busines being well considered of , it seemeth , that as in all things as well naturall as artificiall there is a substance and an accident , betweene which there is this difference , that the accidents being changed the substance still remayneth ; euen as the pictures of an house being defaced , A similitude . and the furniture spoyled , the house notwithstanding standeth firme on the foundations , albeit not with the same perfection ; but if the house fall , which is the substance , then nothing remayneth : after the same manner , as long as this holy and sanctified purpose standeth firme and fast in the soule , the substance of Vertue standeth vnmoueable ; but if that faile , forth-with all things fall . The reason of this is , because the whole foundation of a godly life consisteth in Charity , which is to loue God aboue al things : but he loueth God aboue all things , who aboue all things hateth sinne : for only through sinne this charity and loue of God perisheth . For euen as adultery is the most contrary thing to mariage ; so that which is most contrary to a godly and vertuous life is sinne : for this killeth Charity , in which this life consisteth . For this cause the Martyrs haue suffered so greeuous and horrible torments , not refusing to be rosted , to be fleane , and to be cut in peeces , to be bowelled , to be racked , to be torne in peeces of wild beasts , rather then they would sinne , by which they might lose the fauour of God , yea , although it was but for a moment ; not being ignorant in the meane time , but that they might repent after the offence done , and might be againe entertayned into fauour : as Saint Peter was , after that hee had thrice denied Christ . Neuerthelesse , they had rather suffer all the torments of the world , then for so short a time to want the Diuine fauour . Of this euery where we haue many examples , but amongst others of three women ; one of the old Testament , the mother of the seauen sonnes in the Machabees , and two vnder the new Testament , one of which is called Felicitas , the other Symphorosa , each of them in like manner the mother of seauen Sonnes . All these three were present , at the tortures and martyrdome of their sonnes , and seeing them to be rent and torne , and the flesh with the skinne to be pulld from the bones , vntill theyr bowels and intrals gushed out , they did not only not faynt , beholding so sorrowfull a spectacle , but they comforted their sonnes , and encouraged them , admonishing them to fight manfully for the fayth and obedience of God . At length they also with theyr sonnes for the same cause most constantly yeelded vp their lifes .

But after these famous & illustrious examples , I will here set downe another , which is rehearsed of S. Ierome , in the life of Paule the first inhabiter of the Wildernes . Iorome in the life of Paule the Hermite . The Tyrant , saith he , commaunded another in the florish of his young yeeres to be brought into a most pleasant Garden , and there amongst the white Lillies and the redde Roses , where a bright Riuer made a delectable noyse , & the winde made a pleasant ruffling among the leaues of trees , he commaunded a soft bed of Downe to be made , and that he might not roule himselfe off from it , he caused him to be left lying vpon it , fettered with bonds of silke : to whom , when all the rest were departed , came a very beautifull harlot , who began to coll & kisse him , & vse al daliance to ripen lust , and that which is a shame to be spoken , shee dallied with his priuities , that his body beeing thus prouoked to lust , shee might gette the maistry ouer him . What this souldier of Christ might doe , and whether he might turne , he knew not : whom torments had not conquered , nowe pleasure ouercame . At length , beeing inspired from aboue , hee bit off his tongue , and spet it in the face of the harlot kissing him , and so he quenched the heate of his lust by the greatnes of his paine . Surely a deed maruailous heroick , and such an one as hetherto hath not been found eyther in the histories of the Greekes or Latines .

Let these suffise to shew , with howe cheerfull and manly a courage these Saints resisted sinne . I could also alledge other examples of them , who had rather be tumbled naked vppon thornes , and in the deepe of Winter be rouled vpon snow and Ice , then they would satisfie the lust of their flesh , which burned in them , the deuill blowing the coales . Wherefore , that man that determineth to enter into this way , ought firmely to fasten this purpose in his mind , more to esteeme the fauour of God , ( as a iust Iudge of things ) then all the treasures of thys world , and alwayes to renounce the lesser , that the greater may be kept , when he is in the like need . In this he ought to ground his life ; this ought to be his obiect in all his actions ; let him earnestly craue thys of God in all his prayers ; to this end he receiueth the Sacraments of the Church . Let him gather thys out of Sermons , and out of the reading of godly Bookes : let him take this out of the creation of the world , & the forming of all creatures : let him reape this fruite especially out of the passion of Christ , and out of the rest of the Diuine blessings ; for the fruite of these is not to offend him , to whom so great things are due : and according to the soundnes of this holy feare and determination , let him measure the quantitie of his profit , equalizing the strength and firmnes of his purpose according to the greatnes of the profit , so that by how much that is greater or lesser , by so much his resolution may be greater or lesser . Furthermore , euen as he that would fasten a naile into a wall , A similitude . is not content to haue giuen one , two or three strokes with a mallet , but he so long smiteth it and forceth it forwards , vntill it stick fast : so this purpose and resolution , ought not to be sufficient for a man , there to stay , let it be what it will , but he must daily labour and endeuour , that of all things that he seeth , heareth , readeth , or meditateth vpon , he take an occasion , whereby the loue of God may more and more increase in him , that hee may hate and abhorre sinne more and more . For by how much the hatred of sinne shall more and more increase in him , by so much shall he perceiue himselfe to haue profited and fructified in the Diuine loue , and consequently in all vertue .

But that hee may more firmely persist and continue in thys resolution , let him perswade himselfe , & assuredly beleeue , that if all the euils , paines , and sorrowes of the world , from that time it first began , to this present houre , were put in one ballance , together with all the punishments , which all the damned suffer in hell ; and in the other ballance one onely sinne were put , it is certaine that he should rather preferre the escape from this sin , before all the rest , and flye from it more speedily then from all those tribulations and punishments ; albeit the blindnes of thys Egipt , or of thys world is so great , that men thinke far otherwise . Neyther is it maruell , that the men of this world being blind , do not see this so great an euill , or that they being deade , doe not feele a wound so hideously gaping : for it is not giuen to blinde men to see any thing , although it be very great , neyther to the dead to feele a wound , albeit it be deadly .

Therefore , I beeing about to handle in this second Booke the doctrine of Vertue which hath sinne for her contrary , in the first part I will entreate of the irreconcileable hatred of sins , and specially of the remedies of them : for the rootes of sinnes beeing pluckt out of the soule , the plants of vertues may bee more easily ingrafted , of which wee will speake in the second part . The proposition of this Booke . Neyther onely will we speake here of those sinnes , which are accounted horrible and abhominable amongst men , but also of those , which the world reckoneth not of , and which they make no scruple to commit . We will begin with those seauen mortall and deadly sinnes which are called capitall , because they are the heads and rootes of all other . This doctrine will be profitable , that a man , when he is mightily assaulted and tempted , may haue refuge and recourse to this doctrine , as to a spirituall defence , and that out of many remedies , which are set downe in this part , hee may select and choose those for himselfe , which are more conuenient for his purpose . It is true that many of these remedies are common for all kinde of vices , yet some are particuler , sette downe for certaine vices , as when I say against Pryde , against Couetousnes , and so in the rest . Of these in this part we will speake , setting downe speciall remedies for euerie sinne , that the prouision and furniture of spirituall Armor may be in a readinesse alwaies for vs to vse at all needes .

We must consider & note in this place , that we haue no need of Hercules his strength to fight in this spiritual combat , neither of winged feete to flie away , but of cleere and bright eyes to see ; for eyes are the chiefest weapons and instruments of this warre ; for wee are not to fight against flesh & blood , but against most peeuish and peruerse deuils , who are spirituall creatures . The reason is ; because the first roote of all sinnes , is the errour of the vnderstanding , which is the counsailour of the will . For thys cause our aduersaries doe especially labour this , that they may corrupt our vnderstanding ; for the vnderstanding beeing corrupted , the will also is corrupted , which is gouerned and guyded of it ; therefore they endeuour to colour euill with good , and to 〈◊〉 vice vnder the show and semblance of vertue , and so to hide the temptation , that it seemeth not temptation , but reason . For if they assault any man by ambition , by couetousnesse , by wrath , or desire of reuenge , they perswade him , that it is altogether agreeable vnto reason to desire this , that this or that affection desireth ; and that it is against reason not to lust after that , that it lusteth after . After this manner they pretend reason , that they may so much the more easily deceiue them , who are ruled by reason . Wherefore , it is very necessary that we should haue sharpe-sighted eyes , that wee may see the hooke lurking within the baite , least wee be deceaued with the shadowe and likelihood of goodnes . Eyes also are necessary vnto vs , that wee may see the malignity , filthines , dangers and losses , which vices bring with them , that our desires may be restrained by this bridle , & may feare to tast that , which being tasted bringeth death . Hence it is that those beasts in Ezechiell , Ezech , ● . which are the figures of holy men , were full of eyes round about , that thereby might be signified , howe necessary these spirituall eyes are for the seruants of GOD , that they may defend themselues from vices . Therefore of this remedy we will in this tractate especially entreate , to which we will also adioyne all others , which seeme to bring any profit , as shall be more plainly seene in the discourse following .

Of the remedies against Pryde . CHAP. IIII.

WE handling in thys former part sinnes , & the remedies of them , will take our beginning from those seauen , which are called capitall , as it were the heads and fountaines of all other . For euen as the rootes of trees beeing cut vp , A similitude . the boughes & branches , which receiue life from the rootes , doe foorth-with wither and perish ▪ so those seauen generall & vniuersall rootes of all other vices beeing hewen in sunder , and vtterly eradicated , suddenly also the vices will dye , which are deriued from them . For this cause Cassianus with great diligence writ eyght bookes against these vices : in which kinde of studie , many other learned and graue men haue imitated him 〈◊〉 they did see that these enemies being ouerthrowne , others could not lift vp their heads . The reason of this is , because all sinnes doe originally flow from selfe-loue : because euery one of them is committed through the loue & desire of some particuler good , to desire which , this selfe-loue pricketh vs forwards . From this loue those three branches do spring , of which S. Iohn speaketh in his Canonicall Epistle : 1 , Iohn , 2 , which are ; The lust of the flesh , the lust of the eyes , and the pride of life . Which ( that I may expresse them by more known names ) are the loue of carnall delights & pleasures , and the loue of riches and honours . These three loues are deriued from that first . For from the loue of pleasure three sins are engendered , Luxurie , Gluttony , & Idlenes . From the loue of riches , Cou●tousnes ariseth , and from the loue of honour , Pride . The other two , Wrath and Enuye , serue each one of these peruerse & corrupt loues . For Wrath proceedeth thence , that a man cannot obtaine that he desireth ; and Enuye thence , that any one is preferred before vs , or that any one hath obtayned that we desired .

Seeing therefore that these three are as the vniuersall rootes of all euils , from which all these seauen sinnes proceede , these seauen beeing destroyed , the whole Armie of other vices shall be ouerthrowen . Therefore all our studie ought to be to thys end , that we fight valiantly against these Gyants , if we will tryumph ouer all other enemies , who possesse the Land of Promise . Among these vices Pryde is the most powerfull , which is an inordinate appetite of our owne excellencie . The Saints doe call this the Mother and Queene of all other vices . Wherefore , not without cause amongst many other instructions , holy Toby said to his sonne : Tob , 4. Suffer not pride to raigne in thine hart , or in thy mouth : for in pride destruction tooke her beginning . Therefore , when as this pestilent beast doth assault thy hart , thou maist defend thy selfe with the weapons following .

Consider first that horrible punishment , with which Lucifer and his Angels are punished , because they were proude : for in a moment , in the twinckling of an eye , hee with his Angels was cast from the highest heauen , downe to the deepest hell . See 〈◊〉 darke and blinde this vice made him , who was more cle●●●n the starres : who not onely was an Angell , but the Prince of Angels ; but now is made not onely a deuill , but the wickedst and the filthiest of all deuils . If it could doe so much in Angels , what can it not doe in thee , who art dust and ashes ? For God is not contrary to himselfe , neyther is hee an accepter of persons ; and as he suffered not pryde in Angels , so also in men it dooth displease him , August . to a certaine Earle . in whom he looketh for humilitie . Hence it is that Saint Augustine saith ▪ Humilitie maketh men like vnto holy Angels , & pride , of Angels maketh deuils . And that I may speake plainly , Pride is the beginning , end , & cause of all sinnes , because it is not onely a sinne , but that no sinne is , or hath been , or shall be without it . This saith he . And Bernard saith ; Bernard in a certaine Sermon . Pride casteth downe from heauen to hell , Humilitie rayseth from the lowest place to the highest : an Angell falleth from the loftiest height to the lowest pitte , and man ascendeth from out the world to heauen .

Then with this punishment let vs consider of the inestimable example of the humility of the sonne of God , who for vs tooke vpon him the most abiect nature of man , and for vs in like manner was obedient to his father euen to the death of the Crosse. Learne therfore ô man to be humble ; learne ô earth to obey ; learne ô dust to be despised . Learne ô man of thy God , for he is meeke and humble in spirit . If it seemeth not honorable inough vnto thee to imitate the example of other men , imitate the example of the God of Gods , who became man , not only that he might redeeme vs , but also that he might teach vs humility .

Cast thine eyes also vpon thy selfe , for in thy selfe thou shalt finde that may perswade humility . Consider what thou wast before thou wast borne , what thou art now being borne , and what thou shalt be after death . Before thou wast borne , thou wast filthy and obscene matter , not worthy to be named ; now thou art dung couered ouer with snow ; and a while after thou shalt be meate for wormes . Why then art thou proud ô man , seeing that thy natiuity is sinne , thy life misery , and thine end putrefaction and corruption ? If the possession of temporall goods doe puffe thee vp , stay a while , and death will come , who maketh the begger equall with the King , and the cottage with the crowne . For as we are all borne alike and equall , as much as pertayneth to the condition of nature ; so we all dye alike and equall by reason of the common necessity , that being excepted , that after death they haue the greater count to render , who here haue possessed more . Wherfore Chrisostome sayth excellently well : Looke into the Sepulchers of the dead , & seeke amongst them for tokens and notices of that magnificence , in which they ●●ned ; seeke and enquire for their riches , seeke for the solaces of this world , which they enioyed whilst they liued . Tell me where are now their ornaments , their precious and costly apparell , their delights and pleasures ? they are all past away , all gone , all their magnificent and riotous banquets , laughters , sports , and all the mirth of this world is faded and vanished away . Come neerer to the Sepulcher of whom so euer thou wilt , and thou shalt find no other thing here but dust , ashes , wormes , and putrified bones . Here then is an end of all bodies , yea , although fed and nourished with the greatest delicates and dainties of the world . And I would to God that here were an end of al euils : but that which followeth is much more dreadfull ; that is , the fearefull tribunal of the Diuine iudgement ; the sentence that there shall be pronounced ; the weeping and gnashing of teeth , the vtter darknes without hope of light , and the gnawing worme of conscience , which neuer shall dye ; and to conclude , the fire , that neuer shall be quenched .

Consider moreouer of the danger , which vaine glory the daughter of Pride bringeth with it , of which Saint Bernard thus speaketh : Bernard in a Sermon . Feare an arrow , it flyeth lightly , and pierceth lightly , but I say vnto thee it maketh no small wound , it sodainly killeth . Vaine glory is this arrow . If men at any time doe prayse & honour thee , forth-with enquire , whether that be in thee , which they so magnifie and extoll : for if that be not in thee , thou art praysed in vaine , and gloriest without cause . But if perhaps this be found in thee , for which they prayse thee ; say with the Apostle : By the grace of God I am that I am . 1 , Cor , 15. For thou mayst not be proud of it , but rather humbled , and giue the glory to God , to whom thou owest all that thou art , least perhaps thou makest thy selfe odious vnto God ; for it is not to be doubted but both the honour , which is giuen vnto thee , and the cause for which it is giuen , are both of God , and belong vnto him . Therfore all the glory , that thou doost arrogate vnto thy selfe , thou stealest from God ; but what seruant can be found more vnfaithfull then he , that stealeth the glory of his Lord ?

Consider also what great folly it is , that thou shouldest esteeme of thine owne power and ability according to the iudgment of men , in whose will it is to encline the ballance to whether side they will : for he that praysed thee ere while , now disprayseth thee ; and he that now disprayseth thee , will soone after set forth thy prayse with great honour . If thou thinkest that thine honour dependeth of their tongues , thou shalt finde that somtimes thou shalt be extolled to the skie , and somtimes depressed euen to hell , and thy glory euen beate to dust and powder : euen as it shall please the mutable tongues of men . Therfore neuer measure thy selfe by the prayses of men , which are giuen out of thee but according to that thou art , and which is in thy selfe : albeit men extoll and magnifie thee , yet looke thou into thy selfe , what is in thee , and what thy conscience telleth thee : Rather beleeue thy selfe , to whom thou art better known , then others , who see thee a farre of , and iudge of thee as it were by heare-say . Contemne therfore the iudgments of men , and commit all thy glory to the hands of the Lord , who is wise to keepe it ; and faithfull to restore it .

Ponder also with thy selfe , ô thou vnhappy ambitious man , into what danger thou castest thy selfe , thou desiring to rule ouer others , who hast not yet learned to gouerne thy selfe . How canst thou giue an account for many , who canst not answer for thy selfe ? Consider of the great danger , into which thou castest thy selfe headlong , by coueting to adde the sinnes of thy subiects vnto thine own , and by putting thine and theyrs into thine owne reckoning . Wherfore the Scripture also sayth : An hard iudgement shall they haue that beare rule : Wisdom , 6. For he that is most low is worthy mercy , but the mighty shall be mightily tormented . But who can recount the multitude of troubles , which they are encumbred with all , vnto whom the rule of others is committed . A certaine King of the Armenians very well vnderstood this , A saying of Tigranes King of the Armenians . who when he was to be crowned , considering of the cares & paines , that Empire brought with it , taking in his hand that princely and dignified cloth , with which the Kings head was wont to be crowned , and long looking vpon it , sayd : O noble rather then happy cloath , which if any one throughly knew how stuffed it were with cares & dangers , he would not stoope to the ground to take it vp .

Acknowledge , ô thou proud man , that thy pride doth please no body , because thou thy selfe art acceptable to no body . Thou doost not please God ; for he is contrary vnto thee , Hee resisteth the proude , 1 , Peter , 5. and giueth grace to the humble . Thou doost not please the humble , who without doubt doe exceedingly hate thee : for they abhorre all pride and ambition . Thou doost lesse please other proud men like vnto thy selfe : for by reason of that , that puffeth thee vp , thou art hatefull vnto them , for they cannot abide a greater then themselues . Neyther canst thou content thy selfe in this world , vnlesse thou repentest , and acknowledgest thy vanity and thy folly : and much lesse canst thou content and please thy selfe in the other world , where for thine execrable pride thou shalt be tortured with euerlasting torments . Wherfore the Lord sayth by the mouth of Saint Bernard : O man , if thou well knewest thy selfe , thou wouldest displease thy selfe , and please me ; but because thou doost not know thy selfe , thou pleasest thy selfe , and displeasest me . The time will come , in which thou shalt neyther please thy selfe , nor me . Thou shalt not please me , because thou hast sinned ; thou shalt not please thy selfe , because for euer thou shalt burne in hell . Thy pride onely pleaseth the deuill , who when he was a most beautifull Angell , became a most terrible deuill . Wherefore naturally he is delighted with those that are lyke vnto him .

It will helpe thee also in the way of humility , if thou considerest , how few thy merrits are before God , and how few or none thy seruices , which may be truly and purely called so : because there are many vices found in them , which haue a show of Vertue , and also vaine glory doth corrupt oftentimes many works which are good of themselues , neyther sildome is that vild in Gods eyes , which shineth most gloriously in the eyes of men . The iudgements of the most iust Iudge are of one sort , and ours of another ; and are far vnlike to Gods : For an humble sinner lesse displeaseth God than a proud iust man : although no man can be termed iust , who is proud . But if perhaps tho● shalt doe any good worke , remember that it may so come 〈◊〉 passe , that whatsoeuer thou hast done may proue stark naug●● Yea , Greg. in the 9. book of his Morals . Chap. 11 , although thy works be good , yet they are not without th●● defects , so that it is more needful for thee to craue pardon , the● to looke for a reward . Wherfore Saint Gregory sayth : If 〈◊〉 life of the righteous should straightly be examined , it would 〈◊〉 hold out for currant . For it may be , that those things , which thou thinkest please God , doe offend him . For all our euill deeds are simply euil ; but our good deeds are not simply good , seeing that they are mingled with many imperfections : and therfore it is more agreeable to reason , that thou shouldest rather suspect thy good works , then that thou shouldest glory in them : Iob , 9. as holy Iob did , who sayd : I was afrayd of all my works , knowing that thou doost not spare the offender .

Other remedies against Pride more particuler .

EVen as the knowledge of our selues is the foundation of all humility , so the root and fountaine of Pride is the ignorance of our selues : for he that desireth truly to be humbled , it is necessary that he should perfectly know himselfe , and so at length he shal be humbled . For how can it be , that a man should not humble his thoughts , See Bernard in his 36 , Sermon vppon the Canticles . who being enlightned with the brightnes of truth without flattery vnderstandeth himselfe to be loaden with sinnes , burdened with the masse of this mortall body , entangled with earthly cares , infected with the dreggs of carnall concupiscence , blind , weake , inwrapped in many errors , exposed to a thousand dangers , encompassed with a thousand terrors , plunged in a thousand difficulties , prone vnto vices , and wayward vnto vertues . Whence commeth this lifting vp of thine eyes ? and this casting vp of thine head ? Therefore out of the knowledge of ourselues , humility the mother of saluation ariseth , sayth Saint Bernard . For if thou wouldest diligently search into thy selfe , thou shouldest see clearer then the noone day , that thou hast no cause in thy selfe to be proud .

There are some , who when they looke into themselues , are humbled ; but if they behold others , they are swelled and puffed vp : for whilst they compare themselues with others , they thinke that they are better and worthier then any other . These , that are thus puffed vp , must remember , that although in some things , they are better then others , yet in many things , if all things be iustly ballanced , they shal be found much worse then others . Therfore , ô thou proud dust and ashes , what matter ●o be proud of hast thou found in thy selfe , or that thou shoul●est contemne thy neighbour ? Perhaps because thou art more continent then he , & art thought to be stronger then he ? Peraduenture although he be lesse continent then thou , or weaker , yet he is more humble then thou art , or wiser , or more patient , or more feruent in charity . Therefore , thou oughtest rather to consider what thou lackest , then what thou hast : and to looke rather vpon the vertues , which are in another , then those that are in thy selfe . For such a consideration will preserue thee in humility , and will stirre vp in thee a desire of perfection . But contrarily , if thou shalt cast thine eyes vpon that that thou hast , & which is wanting to another , thou wilt suppose thy selfe better then he , and so thou shalt fayle in the study of Vertue . For when as thou shalt compare thy selfe to another , and shalt see that thou hast some-what in thy selfe , thou wilt be satisfied and contented therewith , and all desire to proceed any further , will be extinguished in thee . If at any time thy thoughts shal be exalted through any good worke , then thou must watch diligently , least selfe-loue spoyle that good work , and vaine-glory corrupt it , which is the plague and bane of all good works : but arrogating nothing to thy selfe , or to thy deserts , ascribe all that thou hast receiued , to the Diuine fauour and clemencie , and chasten thy pryde , with the words of the holy Apostle , saying : What hast thou , that thou hast not receiued ? But if thou hast rece●ued it , 1 , Cor , 4. why reioycest thou , as though thou haddest not receiued it ? For vaine-glory continually lyeth in waite to entrappe good workes .

When thou shalt feele thine hart swell and lifted vp , presently thou must apply the remedy , in remembring thy greatest transgressions , and by thys meanes one venim is expelled with another , as Phisitians vse to doe . And so after the manner of ▪ Peacocks , looking to that which is the filthiest and foulest in thee , thou maist suddenly cast downe thy Peacocke plumes of vanitie . By how much greater thou art , by so much behaue thy selfe more submissiuely : For if thou beest an inferiour man , and one of lowe degree , it is not so materiall if thou beest humble : but if thou beest of high degree , and famous through great and noble dignities , and yet neuerthelesse shalt be humble and lowly , this is thank-worthy , and thou purchasest to thy selfe a great and a rare vertue . For humility in honour , is the honour of honour , and the dignity of dignity : but if humility be absent , the dignity of it selfe perisheth . If thou wilt aspire to the vertue of humility ; folow the way of humiliation : for if thou wilt not be made low , neither euer shalt thou be said to be humble . And albeit that many are made low & abased , who are not truly humble , yet it is certaine , that humiliation , as Bernard sayth , is the way to humility , Ber. in his 88. Epistle . as patience is the way to peace , and as reading to knowledge . Therefore , if thou desirest the vertue of humilitie , refuse not the way of humiliation . Therefore humble thy selfe vnto God , and , as Saint Peter admonisheth , vnto euery ordinance of God , for Gods sake .

Saint Bernard wisheth that three feares may alwayes dwell in our soules : Ber. in hys 54. Sermon vpon the Canticles . Blessed art thou saith hee , if thou shalt fill thine hart with a triple feare , that thou mayst feare for grace receiued , but more for grace lost , and most of all for grace recouered againe . When it is present , feare , least thou proue thy selfe vnworthy of it : when it is gone , feare much more , because where grace fayleth , there thou faylest also : feare therefore grace beeing taken away , as though thou shouldest presently fall ; feare , because thy guard hath forsaken thee . But if grace shall be so propitious vnto thee , as againe to returne , then much more feare , least thou haue another relapse , which is exceeding dangerous . And after this manner fearing , doe not presume any thing of thy selfe , being full of the feare of the Lord . Be patient in all thy persecutions : for in the suffering of iniuries true humility is tryed . Doe not despise the poore : for the misery of thy neighbor , rather deserueth compassion then contempt . Let not thy garments be curious ; for they that loue precious and costly garments , are sildome humble in hart ; and they that put them on , loue to be seene of men : for , sayth Gregory , no body will there be clothed with sumptuous and rich apparrell , Greg. in his 40. homily vpon the Gospels . where he may not be seene of others . Take heede also , that thy garments be not too vild and base , and vnworthy of thy degree ; least while thou seekest to shunne vaine-glory , thou fall into it . Which thing happeneth to many , who willing to please men , doe showe , or rather doe dissemble ▪ that they would not please them and whilst they seeme to flie the prayses of men , they most of all desire them .

Doe not refuse low and inferiour offices : for he that is truly humble , doth not disdaine to attend vpon the humble , yea he doth of his owne accord offer himselfe vnto them , as a man reputed in his owne iudgement most abiect .

Of the remedies against Couetousnes . CHAP. V.

COuetousnesse is an inordinate desire of riches . Wherefore , not onely he that stealeth , but also he that desireth another mans riches with an inordinate desire , and hee that inordinately keepeth them , is couetous . The Apostle condemneth this vice , 1 , Tim , 6 , when he sayth : They that will be rich , fall into tentation and snares of the deuill , and into many foolish and noysome lusts , which drowne men in perdition and destruction . For the desire of money , is the roote of all euill . The naughtines and malignitie of this vice , cannot be described more cunningly or curiously . For it is manifest by these words , that that vnhappy man , who is subiect to this euill , is the seruaunt and slaue of all other sinnes . Wherfore when this vice doth assault thine hart , thou shalt defend thy selfe with these weapons following .

Christ an example pouertie . First therefore , ô thou couetous man , consider , that when the Lord and thy GOD descended from the highest heauen to the earth , he would not possesse riches , which thou so greatly desirest ; yea he loued pouerty so wel , that he would take flesh of a Virgin most poore and lowly , and not of a Queene rich & mighty . When he was borne , he would not lodge in a stately and wealthy pallace ; he would not lye vppon a soft bed ; he refused dainty swadling-clothes , & embraced for his cradle a hard Cratch . So long as he lyued in the world , he alwayes loued pouerty , and contemned riches ; He chose his Apostles and his Embassadours , not Princes and great men , but base and abiect Fishers . What preposterous order then is this , that the most vild worme should seeke riches , which the Lord of al the world , and of all creatures , contemned for his cause .

Consider furthermore , the exceeding great basenes of thine hart , that when as thy soule is created according to the image & similitude of God , How vnworthy , & how vilde a thing it is , to lose thy soule for gold . and redeemed by his owne blood , in comparison of which all the world is nothing , yet thou art not ashamed to lose it for so small a gaine . God would not haue gyuen his life for the whole world , which notwithstanding he willingly layd downe for the soule of man . Therefore thy soule is worthier , and of more price then the whole world . True riches are not gold , nor siluer , nor precious stones : but they are found in Vertue , which a good conscience bringeth with it . Relinquish the false opinion of men , and thou shalt see that gold and siluer are no other things , but yellow and white earth , which through the errour of men is crept into so great credit . That which hath been despised by all the Phylosophers of the world , doost thou beeing a disciple of Christ so much esteeme it , that thou shouldest make thy selfe a seruant and slaue vnto it ? For as S. Ierome saith , he is a seruant vnto riches , who keepeth and tendeth them as a seruant ; but he who hath cast off that yoke , deuideth them as a Lord .

Consider also what the Lord sayth in the Gospell : Math , 6 , No man can serue two Maister , God and Mammon , that is , riches . The soule cannot freely serue God , if it follow and hunt after riches so greedily , and with so open a mouth . Spirituall delights , doe shunne a hart busied and occupied about earthly matters : neyther doe things counterfeit and true , agree together , nor things hie and low , temporall and eternall , spirituall , and carnall , neyther can any man reioyce and recreate himselfe , in them both together .

Consider in like manner , Riches bring many euils , & inconueniences with them . that by howe much more prosperously earthly matters succeede with thee , by so much perhaps thou art more miserable , by reason of that pledge which here is giuen vnto thee ; that thou maist relye vpon vaine felicity , which heere is offered vnto thee . Ah that thou knewest what great euils , and how many inconueniences thys small prosperity bringeth with it , thou shouldest see the loue of riches more to afflict by desire , then to delight by vse . For it enwrappeth the soule in diuers temptations ; and bindeth it in infinite cares : it allureth it with sundry delights , prouoketh it to sinne , and disturbeth the quiet no lesse of the body then of the soule . And that which is greater , riches are neuer gotten without trouble , nor possessed without care ; nor lost without griefe ; and that which is worser , they are sildome gathered without sin and offence to God . Hence is that prouerbe ; A rich man is eyther a wicked man , or the he●re of a wicked man .

Consider moreouer , how great an errour it is , without intermission to desire those things , Riches doe not satisfie the appetite A similitude . which albeit they be most plentifull , yet they can neuer satisfie the desire of man , yea they prouoke it , and inflame it more , as drinke in a Dropsie is the cause of greater thirst ; so that although thou hast , yet thou alwaies couetest that , which thou wantest , and alwaies couetest more and more . So that the miserable and wretched hart , wandering through all the things of this world , is wearied , but neuer satisfied : it drinketh , but the thirst is not quenched : for it esteemeth not those things which it hath , vnlesse also it possesse in like manner those things , which further it may haue : and there is no lesse trouble for things , which it compasseth not , then there is pleasure in things , which it possesseth ; neyther is the heart more satisfied with gold , then the body with wind or ayre .

Wherefore , not without cause Saint Augustine maruelleth , saying : Aug. of the words of the Lord , What greedines , sayth hee , of desire is this , seeing that the beastes haue a meane ? For then they rauine , when they are hungry , but they spare the pray when they feele fulnes . Onely the couetousnes of riches is vnfatiable ; it alwayes raueneth , and is neuer satisfied , neyther feareth GOD , nor reuerenceth man , neyther spareth Father , nor acknowledgeth Mother , neyther yeeldeth vnto brother , nor keepeth fayth with friend .

Consider that where much riches is , there are many that eate and deuoure them , many that couet them , and many that lye in waite to steale them . Riches are not safe . What hath the richest man of this world more of all his riches , then whereof he may necessarily lyue ? & of thys yrksome care thou maist disburthen thy selfe , if thou wilt cast thy care vpon God , and commit thy selfe to his prouidence : for God neuer confoundeth them that trust in him . For whom God made , he will not suffer to die through hunger . He that feedeth the foules of heauen , and clotheth the Lillyes of the field , how is it possible that he should forsake man ; especially , seeing that so small a thing sufficeth the necessity of man ? The life is short , & death followeth at our heeles ; what need is there then of so great prouision for so short a iourney ? What wilt thou doe with so much riches , especially seeing that the lesse thou hast , the more lightly and freely thou mayest walke ? and when thou shalt come to the end of thy pilgrimage , if thou beest poore , thy estate shall not be worser , then rich mens , who are loaden with much gold . Yea it shall be much better : for thou shalt feele lesser griefe in forsaking this trash and pelfe of the world , and a smaller account is to be rendered before God . On the contrary part , rich men in the end of their iourney , leaue their mountaines of gold not without great griefe of hart , which they adored as GOD : neyther without exceeding great danger and hazard vnto them an account is to be rendered of those things they possessed .

Consider also , Riches profit nothing in death . ô thou couetous man , for whom thou gatherest so great riches : for it is most certaine that like as thou camst naked into this world , so thou shalt depart naked hence : thou entrest poore , and shalt returne poore . These things are often to be meditated of thee . For he easily contemneth all things , sayth Ierome , who perswadeth himselfe that he shal dye . At the houre of death thou must leaue all temporal things , onely thy works , which thou hast done , whether they be good or euill , shal waite vpon thee : then thou shalt remember how thou hast changed eternal things for things temporal , in heaping vp of which thou hast consumed thy time , thy affections , and all thy labours . Then thy goods shal be deuided into three parts ; thy body shal be giuen to the wormes , thy soule to deuils , and thy temporal goods shal fall to thine heires , which perhaps shal be vngrateful , spend-thrifts , and wicked . Therfore it is much better and safer to follow the counsaile of our Sauiour , who willeth vs to deuide our goods amongst the poore , that they may prepare an entrance into life for vs ; A similitude . as the Princes of this world doe , who determining a voyage , doe send their furniture and treasure before them , and such prouision as would hinder theyr speede , and they themselues follow after . What greater folly and madnes I pray thee can be thought of , then to leaue thy treasure in a place , to the which thou shalt neuer returne againe : and not to send it before thee to that place , in which thou shalt alwayes abide ?

Consider moreouer of the great Gouernour and high director of this spacious Vniuerse , who like a wise Housholder hath so disposed of the goods of this world , as he hath done of offices and degrees of estate , and hath so ordered all things , that one should rule , and another be ruled ; that one should distribute and deuide wealth , and another should receaue it . Seeing therfore that thou art one of those , on whom much wealth is bestowed to giue to those that neede , thine owne necessity being supplied , thinkest thou that it is lawfull to reserue it solely to thy selfe , Ambrose in a certaine Sermon . which thou hast receaued for many ? Heare what Ambrose sayth : It is no lesser fault to deny that to the needy which he wanteth , thou being of ability to giue it , then it is to take by force from him that hath : It is the bread of the hungry that thou detaynest ; the garment of the naked , which thou layest by thee ; and the money and ransome of the captiue and miserable , which thou hidest in the earth . Riches are remedies & reliefes of mans misery , and not instruments of pleasure . Consider therfore , that those goods , which thou hast receaued of the Lord , are remedies and releefes of mans misery , and not instruments of pleasure and pride . Haue an eye , that seeing all things prosperously succeed with thee , thou remember him , who is the authour and giuer of them , and beware that the remedies of another mans misery doe not minister matter vnto thee of vaine glory . Doe not , ô my brother , more loue banishment , then thy Countrey ; Let not the furniture and prouision of thy voyage be an hinderance and a burden to thy iourney . Doe not so loue the Moone-shine , that thou contemne the noone-sunne : doe not so liue , that the solaces of this present life minister matter of eternal death . Be content with the condition and estate , which is happened to thee being mindfull of that of the Apostle : 1 , Tim. 6. Hauing foode and rayment , let vs there-with be content . For the seruant of God , as Chrisostome sayth , ought not to be clothed gorgiously , to fare deliciously , and to pamper his flesh delicatly , but only to satisfie his necessity . Seeke first the kingdome of God , and his righteousnes , and all other things shall be ministred vnto you : For God , who is willing to bestow great matters vpon thee , will not deny thee small . And if it please him , to giue thee pouerty , take it patiently , for the poore are like vnto Christ , who when he was rich became poore for our sakes . They that are poore , and with patience abide the Lords leysure , and doe not respect riches , which they haue not , these make their pouerty a vertue . And as the poore in their pouerty doe imitate Christ , and are fashioned like vnto Christ , Rich men may also be saued . so the rich bestowing and laying out their almes are renewed & reformed by Christ : for not only the poore sheepheards found Christ ; but also the Wise-men that came from the East , and brought him their treasures . Wherfore thou that art rich , giue almes to the poore , which if thou dost , Christ himselfe receaueth them . And doubt not , but that almes that thou now giuest , shal be reserued for thee in heauen , where thy mansion shal be for euer : but if in this earth thou hidest thy treasures , thou shalt not there finde any thing , where thou hast layd vp nothing . How then shal any man truly terme those goods , which cannot be taken away with vs , yea , which may be lost we looking on ? Ambrose in a Sermon . What doe they profit me , sayth Ambrose , if they may not be with me after death ? They are gotten heere , and here shal be left . But on the contrary part , spirituall goods are goods truly and in deede ; for they neuer leaue nor forsake their Lord , neyther fayle in death , neyther can any man take them away , we liuing and being against it .

That no man ought to detayne goods that are not his owne , their Lord and Maister being eyther against it , or not knowing of it .

ABout this sinne a very great danger is to be considered of , which men oftentimes doe incurre in detayning other mens goods : for we must know , that it is not onely a sinne to steale other mens goods , but also to keepe them against their owners wils ; neither is it sufficient to haue a determination at the length to restore them againe , if forth-with they may be restored . For we are not only bound to restore , but also forth-with to restore ; If so be we be able ; but if we be not able forth-with to restore , or not able to restore the whole , by reason of pouerty , in such a case we are not bound to the one , nor to the other . For God compelleth no man to performe impossibilities .

To the confirmation of this conclusion I think that we need not many words , Gregory in the 1. booke of his Register . chap. 2. for that of Saint Gregory will be sufficient , who writing to Iustinus , a certaine Pretor of Sicilia , sayth : Let not any bribes or gaines allure and hale thee to iniustice , let no mans threatnings or friendship make thee to decline from the right and straight way . It is a thing diligently and seriously to be thought of , that we leaue all gaines and bribes here behind vs , and carry to iudgement onely the pleas and actions of harmfull and hurtfull gaines . What greater madnes is there then , then here to leaue the profit , and to carry the losse with thee ? to doe another man a commodity , and to disprofit thy selfe ? to procure mirth to another , and torment to thy selfe ? what is more foolish , then to suffer punishment for that in another life , which of others is consumed in this ? Furthermore , it is an intollerable error , that any man should more esteeme his riches then himselfe , and rather make shipwrack of his soule then of his substance ; & expose his body to the sword , that his garment might not be rent . Such an one whosoeuer he be , seemeth to me not much to differ from Iudas , who for a few pence sold iustice , sold grace , and sold his owne soule . To conclude , if it be certaine ( as we assuredly beleeue ) that thou in the houre of death ( if thou meanest to be saued ) art bound of necessity to make restitution , what greater madnes can there be , then when thou art bound to restore and repay that thou owest , to persist and continue in sinne to the houre of death , to goe to bed in sinne , to rise in sinne , to liue and receaue the communion in sinne , and to lose all that he loseth , who perseuereth in sinne , rather then to restore forth-with ? what perdition can be greater in the vniuersal world ? He seemeth to haue no iudgment , who slenderly accounteth of so great a losse .

Labour therfore , my brother , that thou mayst speedily and fully restore that thou owest , neyther hereafter offer iniury or loose to any man . Hirelings are not to be defrauded of their wages . Beware in like manner that the wages of thine hireling do not sleepe with thee til the morrow : Doe not cause him to come often vnto thee , and to depart heauy and sad from thee , before he receaue his stipend , least he lose more time in receauing then in earning it ; which often-times commeth to passe through the iniury of euil pay-maisters .

Wils are speedily to be discharged . If thou beest the executour of any mans wil and testament , beware that thou deceauest not the soule of the deceased , least it proue another day a burden and clogge to thy soule .

If thou hast a family , and many accounts to cast vp , endeuor that they may be cleare and absolute , or at least whilst thou lyuest that they may be cleared : least when thou dyest , strife and contention fall amongst thy family .

All that thou canst doe for the finishing and perfecting of thine owne will and testament , passe it not ouer to the trust of another : for if thou shalt be negligent in thine owne busines , what thinkest thou others wil be in other mens ? A ioyfull & plesant thing not to be endangered and endebted to others . Reioyce if thou owest not any thing to another but charity : for then thou shalt sleepe securely , and thou shalt feele no prick of conscience : thy life shall be peaceable , and thy death in tranquility . But that thou mayst more be stirred vp to all these things , cast a bridle vpon thine appetites and desires , least thou giue the raynes vnto thy will , and so out-runne thine estate , dispose of thy diet and charges according to thy substance , measure thine expences not by thy will , but by thine ability , least thou be oppressed with the lone of other mens money . The burden of lones is drawne vpon vs by our owne affections ; temperance alone is more worth , then many thousand of yeerely reuenues . Possesse those blessed and true riches , 1 , Tim , 6. of which Paule speaketh : Godlines is great gaine . If men would be content with that estate , that God hath sent them , neyther murmur against the Diuine ordinance , they should alwayes liue in peace : but when they will ouerpasse these bonds and limits , it is necessary that they should lose much of their tranquillity and quiet . For those things haue neuer a happy end , which are taken in hand against the will of the Lord .

Remedies against Luxurie . CHAP. VI.

LVxury is an ordinate desire of filthy and vnhonest pleasures . This sinne is very generall and common , and more violent then all the rest . For of all the combats and battailes , which Christians are to fight , The combat of Chastity difficult . the combat of Chastity is most difficult , for the wrastling is perpetuall , and the victory rare , as sayth Bernard . Therefore when as this soule and obscene vice doth tempt thy minde , and thy flesh beginneth to tickle and prouoke thee , thou shalt meete these motions with the cogitations following .

First and formost consider with thy selfe , that this vice doth not onely pollute and contaminate thy soule , Luxury polluteth the liu●ly temple of GOD. which the sonne of God hath washed and beautified with his owne blood , but also it defileth thy body , which is a member of Christ , and the temple of the holy Ghost . But if it be a great wickednes to pollute the materiall Church of GOD , what an hainous offence will it be to prophane this temple , which is the liuely habitation of the true God ? For euery sinne , sayth the Apostle , that a man dooth , 1 , Cor , 6 , is without the body , but he that committeth fornication , sinneth against his owne body : that is , by prophaning and coinquinating it with carnall lust and fleshly sinne .

Consider that this sinne cannot be done without the scandall and preiudice of many persons , which concurre to the effecting of it : which thing wonderfully afflicteth the conscience at the houre of death . For if the Law of the Lord commaundeth that life is to be tendered for life , an eye for an eye , a tooth for a tooth : how can he giue a like recompence to God , who hath destroyed so many Christian soules ? howe shall hee be able to make satisfaction for so many soules , which Christ hath purchased vnto him by his precious blood ?

The beginning of luxurie pleasant , but the end bitter . Prou , 23 , See how many delights and pleasures this sinne hath in the beginning , but the end is most bitter : the entrance is easie , but the issue and egresse most difficult . Therefore the Wise-man sayth ; A whore is as a deepe ditch , and a strange woman is as anarrow pit . Ingresse to her is easie , but egresse difficult . For truely there is nothing found , in which men are more easily taken , then in the sweetnes of this sin , which appeareth by the beginnings and entrance into it . But when as hands haue strooken friendship , and this league is confirmed , and lust hath captiuated thy soule , who shall be able to deliuer and free it ? Wherefore not without cause this sinne is sayd to be most like a fishers Wee le or bow-net , which hath a large entrance into it , but a narrowe getting out ; and therefore the fishes that once goe in , cannot get out . Hence it appeareth , how great is the multitude of sins which ariseth from this one , when as in all that time , in which the way is prepared , and the deede committed , God is a thousand wayes offended , by thoughts , desires , and workes .

Consider furthermore , Mischiefes ioyned to this vice . ( as a certaine learned Doctor sayth ) what a multitude of other mischiefes this deceitfull pestilence bringeth with it . First it spoyleth thy good name , which is the most precious thing that belongs to man , neyther is there any sinne , that pulleth more haynous infamy vpon thee , then luxurie doth . After that it weakeneth and enfeebleth the strength of man , it taketh away the beauty , it hurteth the sound constitution , it bringeth infinite diseases , which are both filthy , and reprochfull ; it perisheth and blasteth the florish and blossome of thy youth , neyther suffereth it to bud and increase ; it bringeth old age before the time , it breaketh the force & strength of thy wit , it dulleth the subtiltie of thine vnderstanding , and maketh a man like vnto a brute beast . It with-draweth man from all honest studies and exercises , and drowneth him in the sea of carnal pleasures , so that miserable man dare not presume , nor offer to speake o f +any other thing , then of dishonest and carnall delights .

It maketh young men foolish and reprochful , and exposeth old men to the scorne of men : Neither is this vice content thus to haue plunged men , vnlesse also it ouerthrow and squander abrode his riches and substance . There are no riches so aboundant , no treasures so infinite , which luxury will not exhaust & consume in a short time . For the belly , and the instruments of lust are neere neighbours , and very well agree betweene themselues , and are faythfull complices & confederates in this work . Hence it is , that men giuen to luxurie , are for the most part prodigall and lauishers , and delight in banquets and drunkennesse ; and riches are chiefely consumed through gluttony , and sumptuosnesse of apparell . Thys also is common to all luxurious persons : vnhonest women are neuer satisfied , neyther euer cry they hoe , albeit very many ouches , tablets , iewels , precious stones , rings , and such like be giuen them , and they take more delight to be honoured with such things , then with theyr wretched louers , who giue these vnto them . All these are proued to be true by the example of the prodigall chyld , Luke , 15 , who spent all his substance by liuing riotously and luxuriously .

Remember , that the oftner thou gyuest thy thoughts & thy body for a pray to carnall lust , thou shalt finde the lesser satietie in them . For the delight doth not bring satietie vnto them , but doth procure and increase a further thirst : for the loue between a man and a woman is neuer altogether extinguished , yea the flame when it is supposed extinct , on a suddaine reuiueth , and burneth more fiercely .

Consider moreouer diligently , that the pleasure , which is reaped of thys vice , is short , and momentany , but the punishment which followeth , is eternall . Surely this change is too vnequall , that for so filthy a pleasure , of so short continuance , thou shouldest lose in this lyfe the ioy of a good conscience , and in that to come euerlasting glory ; besides , to suffer paines which neuer shall haue end . Therefore , very well said Saint Gregory : It is momentany and short , sayth he , that delighteth , but eternal that tormenteth .

The chast beginne an Angels life in this life . Looke vpon the price of virginity , and the dignity of that purity , which perisheth and is violated by this filthy vice , and thou shalt see that virgins in thys life doe begin to leade an Angels life , and by the singuler priuiledge of this purity , to be like vnto celestiall spirits . For to liue in the flesh without sensual carnality , this is to liue rather an Angels life , then an humane lyfe . Thys is that which Bernard sayth ; Bernard , Epistle , 42 It is onely chastity , that in this place and tyme of mortality , representeth a certaine state of immortall glory . For amongst the solemnities of marriage , it onely chalengeth the custome of that blessed Country , wherein they doe neyther marry , nor are marryed , shewing on the earth , after a certaine manner , an experience of that heauenly conuersation . For this cause that singuler priuiledge is giuen to virgins in heauen , of which S. Iohn writeth in his Reuelation : These are they , Apoc , 14 , sayth he , which are not defiled with women , for they are virgins : these follow the Lambe whether soeuer he goeth . And because they haue performed better things in the world then others , following the Lord Iesus Christ in pure virginity , therefore in the world to come they shal come more neere vnto him , and shall more familiarly conuerse with him , and shall singulerly be delighted with the purity of theyr bodyes . Thys vertue maketh men not onely like vnto Christ , but also temples of the holy Ghost . For the holy Spirit being a louer of purity , as hee detesteth the pollution of luxurie , more then other vices ( albeit all vices displease him ) so in nothing more willingly or with greater ioy he resteth , then in a soule pure and cleane from all carnall pleasure . Wherefore the sonne of GOD conceaued by the holy Ghost , so loued and priced virginity , that for the loue of it he did this stupendious miracle , that is , he would be borne of a Mother being a Virgine . But if thou hast lost thy virginitie , at least after shipwracke feare the dangers , which now thou hast tried : and thou who wouldest not keepe the benefit of nature vncorrupted , now it is corrupted , stryue to repaire it , by conuerting thy selfe vnto the Lord , and so much the more diligently turne thy good workes vnto God , by how much for thy sins thou hast iudged thy selfe woorthy of greater punishment . For often-times , saith Saint Gregory , it commeth to passe , that the soule after sinne is more feruent , which in the state of greater inn ocencie , was luke-warme , and altogether negligent . And because GOD hath preserued thee , albeit thou hast committed so enormous sinnes and offences , commit them nowe no more , least God chastise thee together , both for thy sinnes past , and also for those present : and so the last errour be worse then the first . With these and such like considerations , man ought to arme himselfe against this sinne . And these be the remedies of the first kinde , which we haue gyuen against this sinne of Luxurie .

Other kind of remedies against Luxurie .

BEsides those remedies , which commonly are wont to be deliuered against thys vice , there are others also more effectuall , and more particuler , of which wee will also speake in thys place . Let thys therefore be the first , stay the beginnings , kill the Serpent when it is young : for if the enemy be not repelled at the first onset , he increaseth and becommeth stronger . For , as Saint Gregory sayth , after the desire of pleasure is kindled and encreaseth in the hart , it suffereth a man to thinke on nothing els , but on filthy pleasures and vncleane lusts . Forthwith therefore the motiues of vices must be killed in the mind , whilst they are yet but onely in thought : for euen as wood preserueth fire , so the thought preserueth and nourisheth desires & concupiscences : and if the thoughts be good , they doe kindle the fire of charitie ; The outward sences are to be kept . if they be euill , they stirre vp the flame of lust . It is needfull also , that all the outward sences , but especially the sight , or the eyes be most diligently kept , least they see that , which may procure danger ; for oftentimes a man simply seeth that , which when it is seene , woundeth the soule . Therefore vnaduisedly to looke on women , eyther peruerteth , or weakeneth the constancy of the beholder . Therefore Ecclesiasticus doth giue thee very good counsaile : Ecclesi. 9. Gaze not on a Mayde , that thou fall not by that that is precious in her . Goe not about gazing in the streetes of the Citty , neyther wander thou in the secret places thereof . Turne away thine eye from a beautifull woman , and looke not vpon others beauty .

To perswade this , that doctrine of holy Iob ought to be sufficient , who although he was a most iust man , yet neuerthelesse he did keepe his eyes most diligently , Iob , 31. as he speaketh of himselfe , neyther did he trust to himselfe , neyther to the long experience of his good life . But if this be not sufficient for thee , ad also the example of Dauid ; who although he was a most holy man , and a man according to Gods owne hart , yet when he beheld a woman , he fell into three most greeuous sinnes , into adultery , scandall , and murder . Thy eares also must be carefully kept , least they heare obscene & vnhonest speaches ; which if thou at any time shalt heare , let them displease thee ; for a man is easily brought to effect that in his deede , which he with ioy heareth with his eares . Refraine also thy tongue , that thou speake not filthy and vncleane words : for euill words corrupt good manners . The tongue doth discouer the hart of a man , and bewrayeth his affections : for the tongue speaketh out of the aboundance of the hart . Let thy hart be alwayes busied with holy thoughts , & thy body with godly exercises : for deuils cast into an idle soule dangerous thoughts , sayth Bernard , with which it is occupied , that although the offence be not in deede , yet it is in thought .

The presence of God , of thy Angell , and of the deuill is to be thought vpon . In euery temptation , and most of all in this , set before thine eyes thy Angel , who is thy keeper , and the deuill thine accuser , who are alwayes & euery where with thee , and see all thy works , and present them before thy Iudge , who seeth all things . For this cogitation will worke that in thee , that thou darest not pre●ume to doe any filthy thing in their sight . For how darest thou doe that , which thou blushest to doe , if a wretched man see thee doe it , thy keeper , thine accuser , and thy Iudge looking vppon it .

Consider also that dreadfull tribunall , strict iudgement , and flame of eternall torments : for euery punishment is ouercommed with a punishment more greeuous , none otherwise then one naile is driuen out with another . And by this meanes the heate of luxury may be extinguished by the thought of hel fire .

Furthermore take heede , It is dangerous for a man alone to speake with a woman alone . that as sildome as possibly it may be thou alone speake with a woman alone , especially in thy suspected yeares . For , as Chrisostome sayth , then the deuill more boldly insulteth ouer men and women , when he espieth them alone ; and where many feareth not the reprehendour , hee is the bolder , and the tempter commeth the nearer : beware therfore , to conuerse with women , when no witnes is by ; for solitarines inuiteth to all mischiefe . Doe not rely vpon thy strength and vertue past , Dan. 13. albeit it be auntient and stable : for we know how those olde men were inflamed with the loue of Susanna , who alone was seene of them in the garden . August . of the words of our Lord . How great Bishops and excellent Clarks after great combats and victories , sayth Augustine , haue beene knowne to haue made shipwrack with them all , when they would sayle in a slender and weake ship ? What strong Lyons hath this one delicate infirmity , which is luxurie , tamed , which being vild and miserable , yet maketh a pray of those that be great ? And in another place : Beleeue me assuredly , I speake by experience , before the Lord I lye not , I haue knowne the Cedars of Libanus , the guides of the flocks to haue fallen by the pestilence of luxury , whose falls I did no more suspect , then I suspected the shamelesse rebuke of Ambrose and Ierome . Fly therefore all suspected company of women : for to see them doth hurt the hart , to heare them doth inflame thy mind , to touch them doth prouoke thy flesh ; to be briefe all that that is done with women , is a snare to that man that is conuersant with them . This is that which Gregory admonisheth vs of : Let not them presume to dwell with women , who haue consecrated their bodies to continency , Greg. in the 3 , booke of his Dialogue . ch. 7. least they deuoure the bayte before they be aware , for the presence of beauty doth sodainly entrap . Fly therfore the familiarities , visitations , and gifts of women : for all these be as lime-twigs , by which the harts of men are ensnared ; & as a bellowes , by which the fire of concupiscence is blowne , when as otherwise perhaps the flame would faile and dye . If thou wishest well to any honest and deuou● woman , let it be done in thy minde , without often visiting , & too familier conuersing with her . For the chiefe of this busines consisteth especiallie in flying and auoyding occasions .

Remedies against Enuie . CHAP. VII .

ENuie is a greefe taken at the good of another man , and an irksomnes conceaued by another mans felicity : I meane at one greater then himselfe ; whom he enuies because he cannot be equall vnto him ; and at his inferiour , because he thinks that he would be equall vnto him ; and at his equall , because his degree and state doth iumpe with his . So King Saule enuied Dauid , and the Pharises Christ , who lay in wayte for their lifes : for so cruell a beast is this enuy , that it cannot abide , nor any way brooke those men , whom it enuieth . This sinne is mortall and deadly , and Diameter-wise is opposed vnto Charity ; euen as hatred is . This sinne is one of the mightiest and most dangerous , and which most spaciously dominereth throughout the whole world , but especially in the Courts , Pallaces , Enuy is familier with euery age & person . and houses of Kings and Princes . Although also it is no stranger in Vniuersities , Colledges , and conuents of religious men . Who therefore may defend himselfe from this monster ? Who is so happy , that runneth not into this vice , eyther by falling into another mans enuy , or by enuying another man himselfe ? For he that considereth of the enuy , which was betweene those two brethren , I doe not say the founders of the Citty of Rome , but the sonnes of our first parents , which was so great , that one slew the other : or of that , which was betweene the brothers of Ioseph , Gen. 37. which forced them to sell Ioseph for a seruant and a slaue ; or that , which was betweene the very Disciples of Christ , before they had receaued the holy Ghost ; and aboue all the enuy , Num. 12. with which Aaron and Miriam being both elected of the Lord , burned against their brother Moses : He , I say , that readeth these examples , what thinkest thou that he will thinke of other men of this world , amongst whom there is not so great kindred , nor so much sanctitie ? Assuredly this vice is one of the mightiest , and most powerfull , which without controuersie at this day most largely swayeth empire throughout the whole world , and more cruelly and tirannously ouerthroweth and wasteth kingdomes and dominions , then the other vices . For it is a proper effect of enuy to persecute the good , and those that are famous and held in honour for their vertues and excellent gifts . Against these the enuious doe direct their poysoned and venemous arrowes as to a white , wherfore it is very well sayd of Salomon : I beheld all trauaile of men , Eccles. 4. and all perfection of works , to suffer the enuy of man .

Therefore it is very requisite and necessary , that thou shouldest very well arme thy selfe , whereby thou mayst be able to resist so powerfull an enemy ; by daily desiring ayd and assistance of the Lord , and by impugning this beast with all the strength of thy wit ; which if it perseuere to sollicite thy minde , be thou so much the more cherefully instant to resist it , and fight with greater valiancy and fortitude of minde . For he that willingly consenteth not to this euill , is not hurt , albeit his malicious flesh doth hale and pull him to impure and odious conditions . But if thou shalt see that all things fall out more prosperously to thy neighbour or to thy friend , then to thy selfe , giue God thanks , and thinke that eyther thou art vnworthy of such prosperity ; or at least that it is not profitable or conducent for thee ; and remember that thy businesses shall not succeede the more prosperously with thee , because thou enuiest the happy estate of thy neighbour : but that they will fall out more aduersly and disasterously . But if thou desirest to knowe , with what armour and weapons thou mayst resist this vice , obserue the considerations following .

First consider that all enuious men are like vnto the deuill , whom our good works doe exceedingly afflict , Enuious men like vnto the deuill . and whom our felicity doth torment with intollerable dolour : not because he can enioy it , albeit men should lose it , for hee hath lost it without hope of recouery ; but that men taken from dust and earth , should not possesse those blessings he lost . Hence is that of Augustine in his booke of Christian doctrine : August . in his booke of Christian doctrine . God turne , saith he , the plague of enuie from the mindes of all Christians : For enuie is the deuils sinne , of which alone the deuill is guilty , & vnpardonably guilty . For it is not sayd to the deuill that he is damned , because thou hast committed adultery , because thou hast stolne , because thou hast violently taken away other mens goods , and possessions ; but because thou falling thy selfe , forthwith didst enuy man standing . After thys manner men imitating the deuill , are wont to enuie other men , not because they hope to translate theyr prosperitie to themselues , but because they desire that all may be as miserable and wretched , as they themselues are . Marke & consider , ô thou enuious man , that although he , whom thou enuiest , should not haue those goods , for which enuy doth so haunt thee , yet it foloweth not that presently they should be thine . Because therefore that he possesseth them without thy losse or hurt , why doth it grieue thee , that he possesseth them without thy preiudice ?

Wee must not enuie the vertues of our neighbor . But if peraduenture enuie hath possessed thy mind , because an other excelleth thee in some vertue and grace of mind , as in religion , and feruencie of prayer , I pray thee see what an enemy thou art to thy selfe . For thou art pertaker of all the good prayers of thy neighbour , so that thou be in the fauour of GOD : and by howe much thy neighbour excelleth , in feruencie of spirit , by so much thou growest richer in spirituall things : and therefore thou enuiest him quite beyond all reason : but on the contrary part thou oughtest to reioyce , because the profit is common to you both , and thou also pertakest of his blessings .

Consider therefore how great thy misery is , that by howe much thy neighbour profiteth in goodnes , by so much thou art the worser : but if thou didst loue the good thinges in thy neighbour , which thou hast not , the same good things should be thine by the vertue of Charitie , and so thou shouldest enioy another mans labours without thine owne labour . Thys Saint Gregory showeth , By Charity , other mens good things are made ours . when he sayth ; Charitie by louing another mans goodnes , maketh it her owne ; but Enuy , by hating that same goodnes , turneth it to the wounding of her own breast .

Perpend also , and ponder I pray thee , howe enuie burneth the hart , The mischiefes of Enuie . dryeth the flesh , tortureth the vnderstanding , disturbeth the peace of conscience , maketh all the daies of the life sorrowfull and heauie , and banisheth all tranquility & all ioy from the hart of man . For enuie is like a worme in wood , which as it is bred in the wood , A similitude . so it consumeth it : so also enuy is bredde in the hart , and the hart is the first thing that it excruciateth , and when it hath corrupted the hart , it also taketh away the naturall colour of the countenaunce : for the pale and wanne colour of the face , is a token of the greatnes of the enuy , that tormenteth man within . There is no Iudge so seuere against a man as enuy : for it continually afflicteth him , Enuy is a iust sinne . and tortureth her owne Authour . For this cause some Authors call this vice iust , not that it is iust ( for it is a sinne ) but because by her owne torment shee chastiseth him , in whom she is , and exerciseth punishment vppon him .

See also howe contrary this vice is vnto Charitie , which is God , and to the common good , which God euery where respecteth and promoteth . For it enuyeth the good things of other men , and abhorreth those , whom God hath made and redeemed , and on whom GOD bestoweth his blessings , which thing is manifestly condemned : for it dissolueth that , that is made of God , if not indeede , yet in will . But if thou will vse a present remedy for this disease , loue Humility , and flye Pride , which is the mother of this deadly plague . For when as a proud man cannot away with a superiour or an equall , enuy is easily inflamed against them , who excell in any thing ; for if it see any man eyther superiour or better , it thinketh it selfe worser & baser . The Apostle vnderstood this well , Gala , 5 , when he sayd ; Let vs not be desirous of vaine-glory , prouoking one another , enuying one another . He therefore that would cut off the branches of enuy , it is needfull that first he dig vp the roote of ambition , from which enuy ariseth . Furthermore , thou must also withdraw thy minde from an inordinate desire of temporall goods , and thou must only loue the celestiall inheritance , & spirituall blessings ; which are not diminished , albeit there are many , who loue and possesse them ; yea , they so much the more increase , by how much the possessors are multiplied . On the contrary part , temporall goods are so much the more diminished , by how much they are moe amongst whom they are diuided : & therfore enuie discruciateth the mind of him that lusteth after them . For when as another receaueth that that he desired , or it altogether perisheth , or is diminished , it certainly cannot be done without griefe . But it sufficeth not that thou shouldest not greeue at the good of thy neighbour , but it is necessary that thou shouldest doe well vnto him , as much as lyeth in thy power ; and moreouer , thou shouldest pray vnto the Lord God , that he would supply , those things that thou art not able to doe . Thou must not contemne any man . Loue thy friends in the Lord , and thine enemies for the Lords sake : who , when thou wast his enemy , he so loued thee , that to redeeme thee , and deliuer thee out of the hands of thine enemies , he gaue his owne life . Although thy neighbour be euill , yet for all this he must not be contemned : but in this thou must imitate the Phisitian , A similitude . who hateth the disease , yet loueth the person of the diseased : So doe thou , louing that which is made of GOD , and abhorring that , which man hath made euill .

But perhaps thou wilt reason with thy selfe , An obiection . and say : What haue I to doe with him ? in what thing am I bound to him ? I know him not : he is not my father nor my kinsman : he neuer pleasured me , nor performed any duty vnto me , yea , he hath some-time endamaged me . The answer . But remember that GOD without any desert of thine hath heaped many benefits vpon thee , and therefore hath commaunded thee , that in being thankfull , and making some recompence for this his bounty , thou in like manner shouldest be liberall , not towards him ( for he needeth none of thy goods ) but towards thy neighbour , whom ●e hath commended and committed vnto thee .

Of the remedies against Gluttony . CHAP. VIII .

GLuttony is an inordinate desire or appetite of meate and drinke . Christ exhorteth vs to beware of this vice , Luke , 21. when he sayth : Take heede to your selues , least at any time your harts be oppressed with surfetting and drunkennes , and cares of this life . When as this vice doth knock at the gates of thy hart , resist it with these considerations . First consider how for one sinne of gluttony death entred vpon all mankind : Gluttony the cause of death . and therefore it is necessary that thou shouldest be superiour , and haue the vpper hand in this first combat , in which if thou fayntest or yeeldest , thou shalt be impugned more noisomly of ther vices , and shalt be much more weake and vnable to make resistance . Therfore aboue all things resist the temptation of gluttony with a manly courage : which vnlesse thou conquerest , thou shalt in vaine oppose thy selfe against other vices . But thou shalt easily ouercome all other enemies , which are without , if first thou shalt ouerthrow and kill those , that are bred in thee . For he to no end fighteth with them , that are without , if he hath an enemy within . Wherefore the deuil first tempted Christ with gluttony , thinking so to open a gate for other vices .

Consider also the rare and singuler abstinence of our Lord Iesus Christ , The Abstinence of Christ . who not onely after his fast in the Wildernes , but also other where oftentimes handled his most holy and sacred flesh most sharply , and suffered hunger for our comfort , that he might giue vs an example . For if he that by his onely presence nourisheth Angels , and feedeth the fowles of heauen , suffered hunger for thee ; how much more oughtest thou to suffer somthing for thy selfe ? by what title wilt thou glory that thou art the seruant of Christ , if he hungered , and thou consumest thy whole life in gluttony and drunkennes ? he suffered troubles and punishments for thy saluation , and wilt not thou suffer for the same ? If the crosse of abstinence seeme too greeuous vnto thee , remember the gall and Vineger , which Christ tasted vpon the Crosse : because as Bernard sayth : No meate is so bitter , which if it be tempered with the remembrance of the Vineger and gall of Christ , is not forth-with made sweeter .

The abstinence of the holy fathers Recall also into thy memory the abstinence of all the holy Fathers in the Wildernes , who frequenting desert places , haue with Christ crucified their flesh with all the lusts and concupiscences , and by the grace of God haue sustained themselues many yeares onely with the rootes of hearbs , and haue macerated themselues with so great abstinence , that almost it seemeth incredible . If therfore our fathers haue thus imitated Christ , and after this manner haue followed him into heauen , how thinkest thou to come thether by the way of deliciousnes and pleasure .

Remember how many poore there be in the world , who thinke themselues happy , if they may satisfie their bellies with bread and water , and thou shalt vnderstand how bountifully the Lord hath dealt with thee , who hath bestowed much more vpon thee , then vpon them . Therefore there is no reason , neyther is it meete that thou shouldest conuert this liberality of thy Lord , to be an instrument of thy gluttony .

To be briefe ▪ consider that the delight of gluttony doth not consist in a greater place , The delight of gluttony very short . then of two fingers , nor in a longer time , then of two minutes , in which the meate passeth downe and is gone : neyther is it meete that for a place of mans gluttony so narrow , and for a pleasure so short and momentany , that the Land , the Sea , nor the ayre should suffice . To satisfie this gourmandizing gluttony oftentimes the poore are spoyled , and many iniuries are done , that the hunger of the feeble may be conuerted into the delicates of the mighty . Certainly it is a thing miserable and lamentable , and much to be deplored , that a pleasure of so small a part of mans body should cast the whole man into hell , and that all the members and sences of the body should suffer eternall punishment , for the momentany greedines of one member . Thou doost not marke how shamefully thou errest , nourishing thy body so delicately and with such costly meates , ( which ere it be long shall be meate for wormes ) but neglectest thy soule , which before it be long shall stand before the Diuine tribunall , which being voyde of vertues , when as the body is full of delicate meates , shal be punished with eternall torments . And if thy soule be damned , be sure that thy body also shall haue her punishment : for euen as the body is created for the soule , so it shall be punished with the soule . Therfore thou contemning the nobler part of thy selfe , and nourishing in delicacie the ignobler , thou doost destroy them both , and thou killest thy selfe with thine owne sword . For thy flesh , which is giuen to be an helpe vnto thee , doth lay a snare for thy life , and doth attend thee vnto torments , as it followed thee here in vices .

Remember the hunger of Lazarus , Luke , 16. who desired to be releeued with the crums that fell from the rich mans table , and there was no man , that gaue them vnto him . Wherfore when he was dead , he was carried by the hands of Angels into Abrahams bosome ; but on the contrary part the rich Glutton , who was clothed in purple and fine linnen , and fared well and delicately , euery day , was buried in hell : for hunger & fulnes , pleasure and continency , haue not the same euent : for after death misery followeth pleasure , and pleasure misery . Let vs put the case ; thou ●atest and drunkest the last yeare both delicately and largely , tell me now what remayneth vnto thee of all those pleasures ? surely nothing at all , except it be the sting and remorse of conscience , which perhaps will torment thee euerlastingly . Therefore all that thou hast prodigally wasted and deuoured beyond reason and measure , all that thou hast vtterly lost : and that thou hast with-drawne from thy selfe , and distributed to the poore , that is very well disposed and bestowed , and as a treasure layd vp for thine owne vse , which shall be restored and repayed vnto thee in the heauenly Citty .

Least thou be entrapped by ouer-sight and at vnawares in this vice , We must be wary in the refection of our bodies . thou must very heedfully beware , because often-times when as necessity desireth to be satisfied and relee●ed , the pleasure which lurk●th vnder necessity , craueth that t●ou wouldest satisfie and fulfill her desire : and it so much the sooner deceau●th , by how much it more couertly insinuateth it selfe vnder the c●lour of honest necessity , and hideth from thee her inordinary . Therefore very especiall warines and wisedome is here to be vsed , to bridle the appetite of pleasure , and to subiect and subingate the sensuality vnder the rule of reason . If therefore thou desirest that thy flesh should be a seruant and a subiect vnder the soueranity of thy soule , looke that thy soule be subiect vnto God : for it is requisite that thy soule be gouerned of God , that it may in like manner rule ouer the flesh . And by this admirable & amiable order , man shall be reformed , that is , that GOD may rule ouer his reason , How man is reformed the reason may gouerne the soule , and the soule the body ; and so man shall be wholy reformed . But the body striueth and strugleth against the gouernment of the soule , if the soule be not subiect vnder the rule of reason , and if the reason be not conformable to the diuine will . When thou art tempted of Gluttony , thinke and consider that thou enioyest a very short delight , which soone passeth away : and that the pleasure of the taste , is like a dreame of the night , vanishing away , and flying from the eyes ; and consider that thys pleasure , when it is past , leaueth the soule heauy in the conscience : but if that pleasure be conquered , the soule reioyceth , frolicketh , and the conscience is quiet , and ful of peace : according to that most excellent and egregious sentence of that wise man . If thou shalt do any honest thing with paines taking , A●lus G●li●● . the paines passeth , but the honestie remaineth : if thou doost any filthy or vnhonest thing with pleasure taking , the filthines and dishonestie remaineth , but the pleasure passeth away .

Remedies against anger , hatred , and enmities , which arise of anger and wrath . CHAP. IX .

ANger is an inordinate desire to be reuenged of him , whom we suppose to haue wronged vs . Against this pestilent vice the Apostle sheweth vnto vs an antidote , saying : Let all bitternes , and anger , Ephe , 4 , and wrath , crying , and euill speaking bee put away from you , with all maliciousnes . Be ye curteous one to another , and tender-harted , forgiuing one another , euen as God for Christes sake forgaue you . Of thys sinne the Lord speaketh in Matthew : But I say vnto you , whosoeuer is angry with his brother vnaduisedly , shall bee culpable of iudgement . Math , 5 , And whosoeuer saith vnto his brother , R●c● , shall be worthy to be punished by the Counsell . And whosoeuer shall say , foole , shall be woorthy to bee punished with hell fire . Therefore , when this outragious vice doth solicite and disquiet thy minde , repell it by these considerations following .

First consider , Man more wrathful then beasts . that brute beastes doe liue peaceably with those that are of the same kinde . Elephants accompany with Elephants : in like maner , Kine and Sheepe feed rogether in their heards and flocks . Byrds of a feather flie together . Cranes on the day time flie together , and at night one plaieth the Sentinell for the other . The same thing also doe Storkes , Harts , Delphins , and many other creatures . The concord and order of Ants and Bees , is knowen vnto euery body . And amongst wilde beastes there is a certaine peace and agreement : The fiercenes of Lyons is not exercised against them of the same kinde : the Boare is not spightfull and hurtfull to the Boare : the Linx warreth not with the Linx , nor the Dragon with the Dragon . What need we many words ? the wicked spirits themselues , who are the authors of all our discord , obserue the league between them selues , and by common consent do exercise their tyrannie . Onely men , to whom curtesie and peace are very necessary , & most conducent , nourish deadly discords and cruell variance . These things are worthy of great consideration .

Neyther is it lesse to be considered of , that nature hath giuen weapons to all liuing creatures to fight : Man hath no weapons giuen him of nature . hoofes to horses , horns to Bulls , tusks to Boares , a sting to Bees , clawes and beakes to birds , yea to Gnats and fleas , nature hath giuen weapons to bite and sting , by which they fetch out blood . But thou ô man , because thou art created to peace and concord , are created vnarmed and naked , that thou maist not haue any thing to hurt or offend another . Therefore consider howe vnnaturall it is , that thou shouldest reuenge , and hurt him of whom thou art offended ; especially , by seeking for weapons which are without thee , which nature hath denied vnto thee .

Remember that anger and desire of reuenge is proper vnto wilde beasts , of whose anger thus speaketh a certaine wise man : O man , why doost thou degenerate from the nobility of thine estate and condition , by following the nature of Lyons , Serpents , and other fierce and cruell beasts ? The anger of a certain Lyon . Aelianus writeth of a certaine Lyon , who beeing wounded in hunting with a launce , more then a yeere after espied him a farre of that had wounded him , passing that way in the company of the King of Iuba , and many other men ; the Lyon forth-with knew him , and rushing violently through the ranckes of the men , they with all theyr forces resisting him , he rested not till he came vnto him , who had hurt him , whom presently he rent and tare in peeces . The same thing we haue seene done of a certaine Bull , against them of whom he was smitten and hurt . Wrathfull and angry men , are the imitators of these fierce and cruell beasts ; who when they might mitigate theyr wrath by reason and discretion , ( as it becommeth men ) they had rather follow their beastly force & furie , glorying in their ignobler part , which is common vnto them with beasts , when as they should vse diuine reason , in which they pertake with Angels .

If thou shalt say , that it is an hard thing for thee to mitigate and asswage thine angry hart : From the example of Christ . I answere , that thou oughtest in like manner to consider , that it was much more difficult that the sonne of GOD should suffer for the loue of thee . What wast thou when hee shed his blood for thee ? wa st not thou his enemie ? Doost thou not see with what great clemency and gentlenes he suffereth thee , sinning daily , and with what great benignity and goodnes he receaueth thee turning vnto him ? Peraduenture thou wilt say , that thine enemy is not woorthy to haue his fault forgiuen . Tell me , deseruest thou , or art thou worthy , that God should pardon thee ? Wouldest thou that God shold pardon thee , and wilt thou vse extreamitie against thy neighbour ? If thine enemy be not worthy that hee should haue pardon , yet thou art worthy to pardon him , and Christ most worthy , for whose loue thou oughtest to forgiue him .

An angry man without the grace and fauour of God . Math , 5 , Further obserue , that all the time that thou burnest with hatred and rancour against thy neighbour , thou art not worthy to offer any sacrifice to the Lord , gratefull & acceptable vnto him , which our Sauiour intimateth when he saith ; If then thou bring thy gift to the altar , & there remembrest that thy brother hath ought against thee , leaue there thine offering before the altar , and goe thy way , first be reconciled to thy brother , and then come and offer thy gift . By which precept , we know more cleerely then the noone day , how great a sinne discord with our neighbour is : man being out of the fauour of God , so long as this contention lasteth , and therefore he doth nothing pleasing vnto him , whilst hee is guilty of this crime . In his 8. homily vpon Ezech. Such a like thing Gregory insinuateth when he saith ; Because nothing pleaseth God without concord , the good things that are done of vs profit nothing , vnlesse we carrie with a quiet minde the wrongs done vnto vs .

Consider also who is he , whom thou supposest to bee thine enemy : for it is of necessity , that he is eyther iust or vniust . If he be iust , certainly it is an euill and a vild thing , to wish and do ill to a righteous man , and to be an enemy vnto him , who hath God for his friend : but if he be vniust , it is a thing also altogether to be detested , that thou shouldest reuenge another mans maliciousnes with thine owne maliciousnes ; & appointing thy selfe Iudge in thine own cause , shouldest chastice another mans iniustice with thine owne . If thou reuengest thine owne iniurie vpon thine enemy , and thine enemy his vpon thee , there shall neuer be an end of discord and reuengement . But that is the most glorious kinde of reuenge which the Apostle teacheth , saying : Ouercome euill with good : that is , ouercome other mens vices with thine owne vertues . How wee must reuenge . For whilst men render euill for euill , neither will be brought to yeeld , it commeth to passe manie times , that at length they are ouercome by ignominie & reproch : for anger afflicteth them , and they are shamefully conquered of theyr owne passions , which if they had ouercome & tamed , theyr victory had been more glorious then his , that hath wonne and vanquished a Citty by force of Armes : yea the victory is much lesser to haue taken one or many Citties , which are without vs , then to conquer our owne affections , which rule & reuell within vs ; and to bridle our proud disdaine and indignation , which is shut within vs : which except wee holde vnder , it will rise against vs , and will force vs to assay those things , which afterwards we shall repent vs of , and be ashamed of : and that which is worser , we our selues shall scarcely vnderstand of the euill that we doe : for he that is angry , thinketh all reuenge iust , and is often deceiued , supposing the pricke of anger to be the zeale of iustice , and by this meanes the vice is couered with the semblance of vertue .

Therefore to ouercome this vice , it is the best remedy that thou be very carefull and diligent to pull vp by the rootes all inordinate loue of thy selfe , Selfe-loue is to be pulld vp by the roots . and of thine affayres . for otherwise anger will easily waxe hote , if eyther thou , or any of thine be hurt , although with the least word . Furthermore , when thou feelest the beginnings of the temptation of anger , thou must prepare thy selfe vnto patience , fore-seeing wisely all the kinds of euill , which may arise in any busines ; because a dart foreseene doth lesse hurt . We must do nothing in our anger . Thou must firmely purpose in thy mind , that as often as choller fumeth and heateth in thee , that thou neyther say nor doe any thing ; yea , beleeue not , nor trust to thy selfe ; but let all things be suspected of thee , which thy hart perswadeth thee at this time , albeit they seeme to agree vnto reason . Deferre the execution of thy will whilst anger boyleth , or vntill thou hast once or oftner sayd ouer the Lords prayer , or some other thing . That wholsome counsaile of Athenodorus , which is reported by Plutarch , Plutarch in the Apothegs of the Romanes . ought here to be obserued . For when as he by reason of his old age , desired leaue to returne to his owne house , and Augustus the Emperour had graunted him leaue . When he tooke his farewell of Caesar , desirous to leaue behind him some memoriall worthy a Philosopher , he sayd ; O Caesar when thou art angry , before thou shalt say or doe any thing , repeate ouer in thy minde the foure and twenty Greeke letters . Caesar taking the Philosopher by the right hand , sayd ; Yet I haue neede of thy presence ; and so retayned him with him another whole yeare . For the Philosopher by this aduice taught , that those things were done mithout reason , which were done at such time as anger boyleth in the hart . In the time of anger we must decree of nothing . And it is diligently to be marked , that there is not a worser time to deliberate in , what should be done , then when a man is angry ; and yet all men especially would then dispatch what they haue to doe . Therefore it is very meete that a man at that time when fury and wrath hath possessed his mind , should resist such enterprizes with a manly courage . A similitude . For as it is knowne to all men , that a drunken man cannot doe any thing wisely and with reason , and of which he doth not afterwards repent him ( as we read of Alexander the great ) so when a man is disturbed and troubled with anger , and blinded with the smoke of this passion , he cannot rest , neyther take aduisement , which to day although it seeme iust and reasonable vnto him , yet to morrow , when the fury of his passion shall be ouer , he shall confesse that it was vniust and vnreasonable : for it is without controuesie , that anger , wine , and loue , that is carnall concupiscence , are the worst counsailers , that may be found . Where-vpon the Wise-man sayth very well : Wine and women leade wise-men out of the way , and put men of vnderstanding to reproofe . Ecclesi. 19. By wine the wise-man vnderstandeth , not only materiall wine , which is wont to blind and obscure the reason ; but any passion that stragleth out of the right way , which in like manner blindeth and obscureth the reason , albeit not euery thing that then is done is alwayes culpable .

And this aduice is not to be contemned ; if when thou art angry , Another aduice . thou shalt forth-with occupy thy selfe with some manner of busines , and so diuert and turne thy cogitations from anger ; for if thou doost with-draw wood from the fire , the flame is extinguished . And with al thy strength contend to loue them , whom thou must necessarily suffer : for if that sufferance be not ioyned to loue , the patience which outwardly appeareth , is oftentimes conuerted into rancour . Therfore when Saint Paule sayth , 1 , Cor. 13. Loue is patient : he presently addeth , and bountifull : For true loue omitteth not to loue those bountifully , whom it suffereth patiently . In like manner it is wisedome to giue place to the wrath of thy brother : for if thou shalt seperate thy selfe from him being angry , thou shalt giue him place , till his anger be ouer ; or at least if thou wilt not depart , aunswer him curteously . For as Salomon sayth : Prou , 15. A soft aunswere putteth away wrath .

Remedies against Idlenes . CHAP. X.

IDlenes is a slothfulnes and a slugishnes of the minde to doe any good : but in this place it is a lothsomnes and a wearines of spirituall thinges . How dangerous this sinne is , appeareth by these words of Christ : Math. 7. Euery tree that bringeth not forth good fruite , shall be hewen downe , and cast into the fire . And in another place admonishing vs to liue circumspectly and carefully , which is opposite to this vice , he sayth : Be yee ready , watch , and pray : Math , 24 , for in the houre that yee thinke not of , will the sonne of man come . Therefore when this slothfull and idle vice tempteth thine hart , thou mayst arme thy selfe with these considerations following .

First consider what great labours and troubles Christ from the beginning of his life suffered for thee ; The lobors of Christ . howe he continued whole nights in prayer for thee ; how he ran vp and downe from one country to another , teaching & healing men ; how he was alwayes busied about those things , which belong vnto our saluation ; and aboue all these things howe at the time of his passion he bare that heauy crosse being wearied & martired through many stripes and whippings . If therefore the Lord of maiestie suffered so many labours and sorrowes for the saluation & safetie of others ▪ how much more meete is it , that thou shouldest doe and suffer some thing for thine owne ? That most immaculate Lambe suffered so great things to deliuer thee from thy sinnes ; and wilt thou not suffer a little while and a small thing for his loue ?

Consider also what the Apostles haue suffered , when trauailing throughout all the world , The labors of the Saints . they preached the Gospell , and what the Martyrs , Confessors , and Virgins haue suffered , with those holy Fathers , that liued in most vast and solitary wildernesses , farre remote from any humane resort . To be briefe , consider of all the labours and trauailes of the Saints , who now tryumph with the Lord in heauen , by whose labours & toyles the Church of God to this day enioyeth many notable blessings .

Nothing created to be idle . Contemplate moreouer , how nothing is created to be idle : for the heauenly Armies cease not to praise the Lorde : The Sunne , the Moone , the starres , and all the celestiall bodies , are euery day once turned about the vniuersall Orbe for our commodity ; hearbes , plants , and trees , from small bodies encrease to theyr iust magnitude ; Ants in sommer gather theyr grayn● , which they may liue of in winter ; Bees make their Honey-combes ; & with all diligence persecute the Drone . Thou shalt finde the same thing to haue place in all , if thou shalt run thorow all the kindes of liuing creatures . Therefore , ô thou man capable of reason , let it shame thee of idlenes , which all creatures detest , and that onely by the instinct of nature .

Behold how great paynes and trauailes those doe sustaine , who gather earthly riches together , which shall perrish , which are gotten with great labour , & are possessed with gr●●ter cares and dangers : what oughtest not thou rather to do , who dealest for heauenly matters , who laborest for celestiall treasures , which endure for euer ? Beware that now , when thou art sounde and strong , and hast time , that thou walke not idely , least somthing be wanting vnto thee , which hereafter thou canst not labor for , and yet wouldest faine haue . Which we see to happen to many . The tyme of our life is short , and full of a thousand miseries : therefore , whilst thou hast fitte time to worke , take heede that it slide not away vainely in idlenes . Iohn , 5 , For the night shall come , in which no man can worke .

Remember , Great repentance is required for sinnes . that the multitude of thine enormous sinnes do aske great repentance . Saint Peter denyed the Lord thrice , and he mourned for this sinne all the daies of his life , although it was already forgiuen him . Mary Magdalen deplored her sinnes to her dying day , which shee had committed before her conuersion , albeit she had heard those sweet words of Christ ; Luke , 7 Thy sinnes are forgiuen thee . But because I labour to be briefe , I cease to rehearse moe examples of thys sort of those , who in like manner haue ended theyr repentance with theyr life , many of whom had committed both fewer and lesser sinnes then thou hast . But thou , who daily heapest sinnes to sinnes , how darest thou say , that it seemeth a thing too hard and difficult vnto thee , to doe necessary labours , by which thou mayst flie sinnes ? Therefore , in the time of grace and mercy , endeuour with thy ful strength that thou maist bring forth fruite worthy of repentance . And sette before thine eyes that example of a certaine godly man , who as often as the clocke made a report of a passed houre , was wont to say : The saying of a godly man . O Lord GOD , behold nowe another houre of them is already past , which thou hast allotted vnto my life , for which how shall I be able to render thee an account ?

If at any time we be wearied in our godly exercises and labours , let vs forth-with consider by how many tribulations and troubles we must enter into the kingdome of heauen ; and that hee shall not be crowned , that hath not lawfully contended . And if thou thinkest that thou hast laboured inough already , Without perseuerance no saluation . and that no further paynes is to be endured , remember that he onely shall be s●●ed , who continueth and perseuereth to the end . For withou● 〈◊〉 all perseuerance , neyther the course is worthy of reward , nor of the small fauour of the Lord . For this cause the Lord would not descend from the Crosse , when the Iewes willed him , because he would not leaue the worke of our redemption vnperfect . If therefore we will follow our head , it is necessary that we should labour with all diligence till death ; because the reward of our Sauiour endureth for euer . Let vs not leaue of continuall repentance , let vs not be weary in bearing the Crosse of the Lord , A similitude . by following Christ : otherwise what shall it profit to haue sayled succesfully and prosperously a long voyage , if at length we make shipwrack in the Hauen ? Thou oughtest not to feare the difficulty of fighting , God , who sendeth thee to the warre , doth promise thee helpe to ouercome ; he is a present beholder of thy fight , and doth ayde and succour thee with a fresh supply , when thou art ēndangered , or when thy strength faileth ; but crowneth thee when thou hast ouercome .

Very good and wholsome counsaile . When thou art wearied through tediousnes of trauaile , thus resolue with thy selfe : Doe not compare the labours of Vertue with the sweetnes and delight of the contrary vice : but conferre the sorrow and anguish , which thou now feelest in Vertue , with the sorrow and disquietnes , which thou shalt feele after thou hast sinned ; and the ioy , which thou feelest in sinning , with the ioy , which for vertue remaineth for thee in the glory to come ; and thou shalt presently see , how much better the condition of vertue is , After victory a newe warre approcheth . then of vice . When thou shalt come Victour from one warre , be not idle , be not voyde of care : for often-times , as a certaine Wiseman sayth , after victory the conqueror casteth away all care : yea , alwayes stand vpon the watch : for by and by thine enemy wil approch againe , and his trumpet will giue a signe of a new onset , and a new assault will begin . For the Sea cannot be without waues and billowes , nor this lyfe without tribulation and temptation . For he that is a young fresh-water Souldier , and beginneth to leade a godly life , he is more strongly and more importunatly impugned of the enemy , who is not troublesome nor noysome vnto them , whom he is quietly possessed of ; but to them , who are without his regiment and iurisdiction . Therefore the young Souldier of Christ must alwayes stand vpon his court of gard , & diligently watch so long as he is imployed in this warre , being armed from top to toe with Christian compleat armour . But if at any time thou shalt feele thy soule wounded , A similitude . beware that thou cast not away thine armour and shield , and shake hands with thine enemy , & yeeld thy selfe vnto him : but imitate valiant and braue men of Arms , who often-times through shame to be ouercome , and through greefe of their wounds are forced not to flye , but to fight againe ; and so taking hart at grasse , and calling to thee thy spirits a fresh , thou shalt forth-with see that by thine owne misfortune and mischaunce , thou shalt cause them to flie from thee , whom a little before thou didst flie from , and thou shalt prosecute them , who prosecuted thee . And if peraduenture thou beest wounded the second time , ( which often-times happeneth in warre ) yet be not discouraged , but remember , that the same thing happeneth often to them that fight most valiantly , not because they are neuer wounded , but because they are neuer conquered . For he is not sayd to be conquered , that is often wounded , but he , that looseth his armour and his courage . If thou beest wounded , seeke presently for remedy ; for a fresh and new wound is sooner cured , then anolde vlcer , and that which is putrified : and one is easilier cured , then many .

If thou beest tempted at any time , How temptation is to be turned into good . it is not inough for thee not to haue entertayned the temptation , but endeuour by the same temptation to take a greater occasion to embrace Vertue ; so by this diligence and the Diuine grace by temptation thou shalt not be made worser , but much better , and all things shall fall out with thee more happily and currantly . If thou beest tempted of Luxury and Gluttony , cease a while from thine accustomed delicates , yea , albeit they be lawfull , and entertaine fasting , and holy and godly exercises . If couetousnes assault thee , giue larger almes , and doe other works of mercy oftner then thou wast wont . If vaine-glory assaile thee , in all things humble thy selfe more lowly . Doing thus , perhaps the deuill will not dare further to tempt thee , least he should giue thee an occasion to become better , and thou shouldest exercise better works , when as his casting is that thou shouldest doe worser ▪ As much as lies in thee fly idlenes , and alwayes meditate vpon some good and profitable thing : and beware that thou beest not so ouerwhelmed with the multitude of busines , that thine hart be estranged from GOD , so that thou canst not meditate on him .

Of other kinds of sinnes , which a good Christian ought to eschew . CHAP. XI .

BEsides the seauen sinnes , which are called capitall , there are others , which depend of them , which a Christian ought to eschew with all diligence no lesse then the former . Amongst these one of the chiefest is , to sweare vainely by God : for this sinne is directly against God , and therefore in his owne nature it is more greeuous then any other sinne , which is committed against thy neighbour , albeit it be enormous and very farre out ofsquare . And this is done not onely when the name of God is sworne by , but when we sweare by the Crosse , Masse , Sacraments , Saints , or by our owne life , for euery one of these are haynous sinnes also & idolatrous , for by protesting by them we place them in Gods stead , which vnlawfull oaths are much reprehended in the holy Scriptures , because of the iniury , which is offered to the Diuine maiestie . Greatly to blame are they , and much haue they to aunswer for , who sweare of custome for euery light matter , hauing no respect how or wherefore they sweare , neyther doe repent themselues of this custome , neyther endeuour to roote out this corrupt and depraued vse . Neyther are they to be excused , if they say , that they doe not sweare of set purpose or it was not their mind and intent to sweate vainly : for the case being put , that they are willing to entertaine this naughty and corrupt custom , they are also willing to entertaine that , which followeth of it , that is this , and such lyke euills , and therfore they are not free from great and enormous wickednes .

Wherefore a Christian ought to endeuour himselfe as much as lies in him to banish and root out this euill custome , least this incircumspection proue his bane . That this may be done the more easily , we must diligently obserue and marke that counsaile of Christ , Iames , 5 , and of his most louing Disciple Iames , saying ; Before all things , my brethren , sweare not , neyther by heauen ; nor by earth , nor by any other oath : but let your yea , be yea , and your nay , nay , least yee fall into condemnation : He meaneth , that the custome of swearing should not draw them to false swearing , and therefore should be iudged , and condemned to euerlasting death :

Neyther ought any man to sweare by the lyfe of his sonnes , We must not sweare by the life of another . or of any other in his family . And hee must also diligently take heede , that as no man sweare after this manner in his family , so let him cast out of his house all such oathes , by admonishing & chasticing all , that are vnder his iurisdiction . And if there be any man , to whom this custome is so turned into a nature , that he can hardly expell it , let him accustome himselfe , that for euery such offence he giue some thing to the poore , or exact some other thing of himselfe , that by it hee may not onely be put in minde of his repentance , but also , that it may be an admonition vnto him , not to incurre the same fault againe .

Of murmuring , detraction , and rash iudgement .

ANother sinne , which euery one ought to flie and auoyde , is murmuring : which vice doth no lesse raigne in the world at thys day , then that before . For there is neither house , nor assembly of religious persons , nor holy place , which is altogether free from murmuring . And although this vice is acquainted & familiar with all estates of men , ( for the world through her wauering and mutability , ministreth matter of teares to the good , and an occasion of murmuring to the weake ) yet some are more inclined to this vice of their own nature , A similitude . then others . For euen as mens tastes are diuers , for all things tast not alike to all men ; sweet tastes displease this man , and sower tastes please another , and some please theyr tastes in sweet things : so the wils of some men are so corrupt , and repleate with hurtfull and melancholy humors , that they haue not any pleasure in any thing that is ioyned with vertue , they cannot away to heare theyr neighbour praysed , and nothing doth please them but euill speaking , and scorning others ; so that in all their conuersation they seeme dul , and benummed ; but if they light in a vaine of euill speaking , and spightfull reproching , in this they seeme as though they were waked out of sleepe , and they quicken vp theyr spirits to descant on this theame .

Three euils spring from murmuring That an hatred of this abhominable and hurtfull sinne may be bred in thine hart , marke how this vice bringeth with it three kinde of euils . The first is , it brings forth detraction and backbyting , for from murmuring to detraction , the way is short , and the accesse easie from that to this . The Phylosophers say , that in elements the transmutation is easie , which agree and symbolize in any quality : A similitude . So we often see , when men begin to murmure , that they most easily descend from more common defects to particuler , and from publique defects , to defects more secrete and priuate , from small to great : and by infamy they wrong the fame of theyr neyghbour . For after the tongue hath begun to waxe hote through speaking , it is a hard matter so much to restraine the lust and desire of the hart , as the flame encreaseth the winde raising and puffing it ; as it is hard to hinder and hold in an vnbroken and an vnbrideled Colt foming and chafing in the midst of his race . Then the murmurer respecteth not any body , neyther feareth to proceed , vntill he hath entred into the secretest places of the house . Wherefore , Ecclesiasticus earnestly prayed , that God would set a watch before this gate ; Who sayth he , Ecclus , 22 , shall sette a watch before my mouth , and a seale of wisdom vpon my lips , that I fall not suddainly by them , & that my tongue destroy mee not ? Hee that spake this , knewe very well the great weight , moment , and difficulty of this thing : for he looked for remedy of thys from GOD alone , who is the true Phisitian of this disease , Prou , 16 , as Salomon testifieth , saying : The preparations of the hart are in man , but the aunswer of the tongue is of the Lord . Of so great moment is this busines .

The second euill is ; because it is very hurtfull ; for at the least three very great dammages & hurts are found in murmuring : One is of them , who are the speakers ; another of them , who are the hearers and consenters ; the third of them , of whom the words are spoken . For albeit walls haue not eares , yet word words haue wings , and men are desirous of fauour and friendship , and by broching such trifles , they hunt for the fauour and familiarity of others , vnder pretence as though they had a great care of his honour , whose fame is hurt and wronged . Hence it ariseth , that when such wordes are carryed to the eares of him that is defamed , he is offended , and to his owne griefe he rageth against him , of whom he is defamed . Hence come perpetuall enmities , hence continuall hatred , hence warres and slaughters proceed . Ecclus , 28 , Wherefore worthily sayd the Wise-man ; Abhorre the slaunderer and double tongued : for such haue destroyed many that were at peace . And all this mischiefe , as thou seest , oftentimes is deriued from one word ill spoken , Ecclus , 11 , as the Wise-man sayth ; Of one little sparke is made a great fire , and of one deceitfull man , is blood increased .

In regard of thys mischiefe , the holy Scripture compareth the words of detractors and murmurers to sharpe rasers , which shaue the hayres , he not feeling that is shaued ; after that also to Bow & arrowes , which are sent from farre , and wound the absent : sometimes slaunderers and reprochers are called serpents , which bite priuily , and leaue poyson in the wound : by which similitudes , the holy Ghost would intimate vnto vs , the malignitie and harmes of this vice , which is so great , that the Wiseman sayth ; Ecclus. 28 , The stroke of the rod , maketh markes in the flesh , but the stroke of the tongue breaketh the bones .

The third euill that murmuring bringeth with it , is , that it maketh the murmurer execrable & infamous among men : for naturally men shunne him that is foule-mouthed and euill tongued , no otherwise then they doe a venemous serpent . Therefore the wise-man sayth ; Ecclus , 9 , A man full of words , is dangerous in his Cittie . Although there were no other cause to hate thys vice , neyther that it were very hurtfull on the one part , nor fruitlesse on the other , yet who is he that would be infamous , and execrable both to God and men ? especially for a vice so common and vsuall , into danger of which a man doth runne , so often as hee conferreth with another .

Therefore perswade thy selfe , that the lyfe of thy neighbour , as much as it pertaines to thee , is as a forbidden tree , whose fruit it is not lawfull for thee to touch , nor tast . Beware therfore , that thou doe not speake well of thy selfe , and ill of another : for this is the property of slaunderers and backbiters , and that of bragarts and vaine-glorious Thrasoes . In thy mouth let all men be honest and honourable , and let all the worlde beleeue by thy words , that there is not an euill man in it . By this meanes thou shalt eschew many sinnes , and infinite scruples and bytings of conscience , and thou shalt be acceptable to God , and loued of men : and as all are honoured by thee , so in like manner thou shalt be honoured of all . Bridle thy tongue , and be thou careful to keepe in those words that thy stomacke belcheth vp : The greatest soueranity to be able to rule thy tongue . especially when thou seest that by them there is danger of bloodshed . And constantly beleeue thys , that it is the greatest wisedome , & the most soueraigne empyre , to be able to bridle and restraine thy tongue .

Neyther thinke that thou art freed from this vice , when thou murmurest artificially , first praysing the man , whom thou hast purposed to dispraise : A similitude . For there are some murmurers and repiners , that imitate Chirurgians ; who beeing about to open a vaine , doe first annoynt it with oyle , & presently make incision , and extract blood . Psalm , 55 , Of these the Prophet speaketh : His wordes were more gentle then oyle , yet they were swords . And euen as it is landable to abstaine from all kind of murmuring and repining , so it is much more praise-worthy , to moderate and temper our selfes from rayling and reproching them , who haue offended vs : for by how much more the desire of rayling is violenter , by so much more it is an euidenter signe of a generous minde , to be able to containe himselfe in thys , and to restraine this affection ; therefore , Murmurers & detractors , are not to be heard . Ecclus , 29 , where the danger is greater , there wee ought to be more cautelous and wary . Neyther ought we onely to abstaine from reproching and murmuring , but our eares ought not to be open to detractors and slaunderers , that we may follow the counsaile of Ecclesiasticus , saying ; Hedge in thine eares with thornes , and doe not beare a wicked tongue . By which words it is manifest , of what great moment it is , not to heare cursed and slaunderous speakers . For he saith not , shutte , or stoppe thyne eares with Cotton , Woll , or with soft Furre or Downe ; but he would haue them hedged about with thornes , that not onely such reprochfull speeches may not enter into thine hart , by hearing them and delighting in them , but that thou show a sower and displeased count on 〈◊〉 to the slaunderer , and that thou with griefe hearest them● which thing also Salomon teacheth more plainly , Prou , 25●punc ; when he saith : As the North-winde driueth away the raine , so doth an angry countenaunce the slaundering tongue . For as S. Ierome sayth : An arrow shot from a bow , sticketh not in the harde Rocke , but with violence reboundeth backe againe , and hurteth him that shot it . But if thys Buzzer and Detractor be thy subiect , Howe a backbiter & a detractour is to bee reproued . or thine inferious without offence thou mayest commaund him to holde his peace ; for thou art bound to doe so : but if thou caust not commaund him silence , at least discreetly with some other discourse breake of the course of his speech , or show him that countenaunce , whereby he may be ashamed to proceed any further . Therefore being modestly admonished , he will eyther hold his peace , or alte r his speech . Otherwise , if thou entertainest his talke with a merry and cheerefull countenaunce , thou ministrest , occasion vnto him , to persist in his purpose , A similitude , and so thou doost no lesse off●nd in hearing , than he in speaking . For euen as he dooth ill , that fireth an house , so also he doth ill , that when he may quench the fire , will not , but comming to the flame , warmeth himselfe by it .

Amongst all the kindes of murmuring and detraction that is the worst , Scandall that comes by detraction . when as any one detracteth from the estimation of a iust and a righteous man ▪ for he by this maner of reproching , gyueth occasion to the weake and faint-harted to becom more slow in goodnes , neyther to goe forward with so great zeale as they were wont . Which albeit he offend not the stronger , yet it cannot be denied , but that he much wrongeth the weake and vnperfect . Least that this kinde of scandall seeme small in thine eyes , Math , 18 , remember the words of the Lord : Whosoeuer shall offende one of these little ones which beleeue in me , it were better for him that a Mil-stone were hanged about his necke , and that hee were drowned in the depth of the sea .

Wherefore , my brother , thinke it a kinde of sacriledge to sharpe and whet thy tongue against them , who serue the Lord God : for albeit it be true that the detractor speaketh of them , yet for the title onely , which they haue and the office that they beare , they are worthy of honour especially seeing that GOD h●th ●ayde o● them : Zach. 2. Hee ●ha● toucheth you , toucheth the apple of 〈◊〉 eye . Whatsoeuer we haue hetherto spoken of murmurers , detractors , Against ie●ters and Iibers . and backbyters , it is to be vnderstood also of iesten , flowters , and deriders , and much more of them then of the other : for this vice hath all the euills and mischiefes in it , which before we haue numbred vp , and besides those , it hath another blemish annexed to it , that is , pryde , arrogancie , and contempt of thy neighbour : therefore we must eschew and auoyde thys vice more warily then the other , as the Lord hath commaunded in his Law , Leuit. 19. when he sayd : There shall not bee a tale-carrier , or a backebyting whisperer among my people . Therefore , it is not needfull further to enlarge the vildnes and filthines of thys sinne , but let these things suffice which hetherto we haue spoken .

Of rash iudgement , and the precepts of the Church .

TO the two precedent sinnes a third is ioyned being very neere vnto them , which is to iudge rashly : for detracters and slaunderers not o●●ly speake euill of matters past and euident , but also of those that are iudged of them , and which breed any suspition in them . For that they may not want matter of detraction , they minister matter vnto themselues , interpreting by their peruerse iudgement and peeuish suspition the matter to the worst sence , which they ought to haue interpreted to a good meaning . Which kinde of iudgement is against the commaundement of the Lord : Iudge not , that yee be not iudged : and condemne not , Math. 7. that yee be not condemned .

With these sinnes , which are against God , those are numbred which are committed against these foure precepts of the Church , Foure precepts of the Church . which are commended vnto vs vnder commaundement , as : On the Sabaoth dayes , and on certaine other dayes , it is thought good by the Church , to heare Diuine seruice and sermons : to receaue the holy Sacrament of the blessed body and blood of our Sauiour Christ : to fast on dayes appoynted : and faithfully to pay Tithes .

For as much as man is bound both by the law of God and man , to heare Diuine seruice and sermons , he ought not onely to be present in body , but also in spirit , and to gather vp his spirits , that he may heare with vnderstanding , and carry away that , that may fr●ctifie in him , and nourish him vnto eternall life : keeping silence , and hauing his hart lifted vp to God , considering of the high misteries reuealed in his word , with great feruency and deuotion praying together with the congregation , and attentiuely hearing that which is deliuered vnto him . They who haue families , Housholders ought to looke that their families keepe the Sabaoth . children , men-seruants , and maydes , they ought to be carefull that they come to Church , and that they spend the Sabaoth daies holily . In which thing many Housholders are faulty , and worthy of great reprehension ; who shall render an account to God for this negligence . These are the sinnes , which men are wont to fall into more vsually and commonly , and all these we ought to eschew with great diligence . By this meanes we shall remaine in innocency , and we shall keepe our garments white and cleane , which Salomon commaundeth : At all times , Eccles. 9. sayth he , let thy garments be white , and let not oyle be lacking vpon thine head : Which is the vnction of Diuine grace , which yeeldeth light and courage in euery matter : and teacheth vs all good , for this is the fruite of this heauenly oyle .

Of other kinde of sinnes , which because they seeme small , therfore the world maketh no account to commit them .

ALbeit these sinnes aforesayd are more principall , from which we ought to flie with speciall care and diligence , yet the raynes it not to be giuen to other sinnes , which seeme lesse vnto vs , and which we make no scruple to commit ; yea , I beseech thee by the bowels of Gods mercy , that thou beest not of their number , who when they heare that one sinne is not so great as another , forth-with runne into it without any scruple or regard . Remember that saying of the Wise-man : Eccle. 19. Hee that contemneth small things , shall fall by little and little into greater . Remember that Prouerb ; For the want of a naile , the Iron shooe falleth off , and for the want of a shooe the Horse falleth , and he perisheth that fitteth on him . The houses , that ruine threatneth through age , ●irst giue a token of their decay by the fall of some stone , or ●mall peece of timber , and the ruine daily increasing , at length ●hey come topsey turuey downe . Aug. in his booke of the 〈…〉 . Very well sayth Saint Augu●●ne : Contemne not sinnes , because they be little ; but feare them , because they be many . For many times many little beasts kill . Are not the co●●es of sand very small and little , but if plenty of them be put into a ship , they drowne it ? How small are the drops of raine , and yet they fill ra●ers , and cast downe houses ? Therefore the ruine of multitude , although not of magnitude is to be feared . Greg. in his Pastorals . This sayth Augustine . This is not onely true , but also that , which Saint Gregory sayth : Sometimes we sinne worser in small things , then in greater . For the greater because sooner they are knowne and acknowledged , are speedilier amended : but the lesser , whilst they are supposed and held as no faults , are so much the worser , by how much we more securely rest in them .

The hurt that the sins bring to the soule , which we make so small account of . To be briefe , although these sinnes seeme small , yet they bring great hurt to the soule : for they take away deuotion , they trouble the peace of conscience , they quench the heate of Charity , they weaken the hart , they take away the strength of the mind , they corrupt the vigour of the spirituall life , and lastly in their degree they resist the holy Ghost , and hinder his worke in vs . Therfore we ought to eschew them with great endeuour : for there is not an enemy so weake , but being contemned may hurt . In what things they are committed . But if thou wouldest know in what things these sinnes are committed , I say , in a little anger or gluttony , or vaine glory ; in words , in idle thoughts , in laughing , in trifling and toying beyond measure , in passing the time without fruite or profit , in sleeping beyond compasse , in small lies , in flattering about light matters , and in such like things .

All these we ought to auoyde , because they breake the peace and league betweene God and vs , and dispoyle vs of those blessings and vertues , that God bestoweth vpon vs .

Of other shorter remedies against all kind of sinnes , but most especially against the seauen capitall sinnes . CHAP. XII .

THE considerations hetherto set downe are profitable for men , that they may alwaies haue their minds well disposed , and sufficiently armed against all kinde of sinnes . But in the time of combat , that is , when any of those crimes doe tempt thine hart , these briefe sentences may be profitable vnto thee , gathered of a certaine religious man , and left vnto vs in writing : who thus defended himselfe , when any sinne did assault him . Against Pride he saied ; When I consider of the exceeding humility , to which the most glorious sonne of God cast downe himselfe for me , I confesse that no creature can doe me so great iniury , that I doe not think my selfe worthy of greater .

Against Couetousnes , hee sayd ; When I vnderstand that my soule cannot be satisfied with any other thing , then with God alone ; I iudge it great folly , to seeke for any thing besides him .

Against Luxury , he sayd ; When I meditate of that excellent dignity , which is bestowed vpon my body , that it is made the temple of God ; it seemeth vnto me a great sacriledge to prophane the temple , which is framed of him for himselfe : which is done , if I coinquinate and pollute it with the filth of carnall sinnes .

Against Anger , he said ; No iniury done vnto me of men , shall disturbe or vexe me , if I remember mine owne iniuries , by which I haue offended my God .

Against Hatred and Enuy , he said ; After that I haue learned that God hath receaued into fauour so great a sinner , as I am , I cannot wish ill to any one , I cannot deny pardon of an offence to any body .

Against Gluttony , he said ; He that considereth of that most bitter gall and vineger , which in the midst of his torments was giuen to the sonne of God in stead of his last refreshing , whilst he suffered for the sinnes of others , it will make him ashamed to liue delicately , seeing he is bound to suffer something for his owne sinnes .

Lastly , against Idlenes , he said ; As often as I thinke , that after these short labours I shall haue eternall glory , I thinke that all troubles and wearines is but small , which any one suffereth for that euerlasting rest .

Certaine other kind of briefe remedies , S. Augustine giueth , against all kind of vices ; in which a certaine shew of temptation is set downe before , and presently after the consideration is annexed , by which the temptation is repelled . Which remedies , because they seeme profitable vnto me , I will add them to the precedent .

Therefore Pride first beginneth , and sayth .

Aug. in his book of the conflict of vertues and vices . Tom 9. Thou art better then many , yea , almost then all ; in tongue , in knowledge , in riches , in honours , and thou excellest all in temporall and spirituall gifts . Therfore dispise all , and account thy selfe superiour to all .

True humility aunswereth .

Remember that thou art dust and ashes , that thou art corruption and a worme , and if thou beest any thing , vnlesse thou humble thy selfe as much , as thou art great , thou shalt lose all that thou art . Art thou higher then the first Angell ? Art thou more glorious vpon the earth , then Lucifer was in heauen ? But if he fell from so great height by pride , how wilt thou ascend by pride from so low a degree to so great height , seeing that thou art holden at that stay so long as thou liuest here .

Vaine-glory sayth .

Doe the good thou canst , shew to euery body the good thou doost , that thou mayst be called good of all , that thou mayst be reported of men holy and venerable , that thou mayst be named the chosen of God , that no man may contemne thee , that no man may despise thee , but that all may yeeld thee the honour due vnto thee .

The feare of the Lord aunswereth .

If thou doost any good , doe it not for transitory , but for eternall honours . Keepe secret that thou doost as much as thou canst . But if thou canst not keepe it secret altogether , haue an intent to keepe it secret , and so thou shalt escape the blame of ostentation ; neyther shall it be faulty in thee sometimes to manifest that , which thou wouldest haue alwayes kept in secrecie . So thou shalt fulfill these two sentences of our Redeemer , which seeme contrary to themselues , Math 6. in which it is sayd : When thou doost thine almes , let not thy left hand know what thy right hand doth , that thyne almes may be in secrete , and thy Father which seeth in secret , he will reward thee openly : And , Let them see your good workes , and glorifie your Father which is in heauen .

Counterfaiting of true Religion saith .

Because thou doost no good in secrete , least thou beeing knowen of all be detested , fayne to be that outwardly , which inwardly thou desirest not to be .

True Religion answereth .

Yea , rather endeuour to be that thou art not : for to showe that to men that thou art not , what other thing is it then damnation ? Therefore be mindfull of that which is said , Math , 23 , Woe be to you Scribes and Pharisies , hypocrites : for yee make cleane the out-side of the cup , and of the platter : but within they are full of bribery and excesse . Thou blinde Pharisie , clense first the inside of the cuppe and platter , that the out-side of them may be cleane also .

Disobedience sayth .

Who art thou that obeyest worse then thy selfe , and attendest vpon them that are vilder then thou art ? It is more meete that thou shouldest rule then they , who cannot equalize thee , eyther in wit or industry . Therefore rather obey the rule of the Lord , and respect not others .

Blessed subiection answereth .

If the Lords rule be to be obeyed , it followeth of necessitie , that we must be subiect to mans magistracie . For he hath sayd : He that heareth you , Luke , 10 . heareth me : and hee that despiseth you , despiseth mee . So , thou sayst , that it is meete ; if hee be such an one as he ought to be , but by such an one as he is God ruleth not . But the Apostle speaketh otherwise ; Rom , 13 , There is no power but of God , & the powers that be , are ordained of God . Whosoeuer therefore resisteth the power , resisteth the ordinance of God . For what ones they ought to be that rule , is not to be discussed of the subiects .

Enuie sayth .

In what thing art thou inferiour to him or him ? why therefore art thou not equall or superiour vnto them ? What great things canst thou doe , that they cannot doe ? Therefore they ought not to be eyther thy superiours , or thyne equalls .

Congratulation for thy brothers good answereth .

If thou excellest others in vertues , it is safer for thee to keep thy selfe in a low place , then in a high . For the higher the place is , the greater is the fall . But if there be some , as thou affirmest , that are thy superiours or thine equals , what doth it hurt thee , what doth it iniure thee ? Beware least while thou enuiest the height of others , thou imitate him , of whom it is written , Throug● 〈◊〉 of the deuill 〈◊〉 death into the world : Wisdom , 2 , and they that hold of his side , proue it .

Hatred sayth .

God forbid that thou shouldest loue him , who is contrary to thee in all things , who derogateth from thee , who insulteth ouer thee , who vexeth thee with iniuries , who casteth thy faults in thy teeth , who alwayes hasteth to be before thee in wordes , workes , and honours : and vnlesse he did enuie thee , he would neuer so preferre himselfe before thee .

True Charitie answereth .

Because these that thou reckonest vp are woorthy to be hated in a man , is not therefore the image of God to be loued in man ? As Christ being nayled vppon the Crosse loued his enemies , & before his torments on the Crosse admonished vs , saying ; Loue your enemies , Math ▪ 5 , blesse them that curse you , doe good to them that hate you , and pray for them which hurt you and persecute you , that yee may be the children of your Father which is in heauen . But thou sayst , It is sufficient that I loue them that loue me . But the Lord speaketh contrarily . For if ye loue them , which loue you , wh●● reward shal you haue ? Doe not the Publicans euen the same ? What art thou able to obiect against this ? Surely , Hee that hateth his brother , abideth in death : and her that loueth ; abideth in God , and God in him . Therefore cast foorth all the bitternes of gall , and as farre as lyeth in thee , take vnto thee the sweetnesse of Charity . For there is nothing sweeter then it , nothing more blessed . Iohn the Euangelist auouching this , 1 , Iohn , 4 , sayth , God is Charitie .

Detraction sayth .

Who can beare with , who can passe ouer in silence those great euils hee committeth , vnlesse perhaps hee consent vnto them ?

The liberty of iust and vpright correction answereth .

The faults of thy neighbor , are neyther to be concealed , nor consented vnto : but in brotherly charity thy neighbour is to be reproued before his face , and not priuily and behinde his backe to be spightfully handled and reproched . But if it be obiected , I will not therefore reprehend my brother before his face , least he beeing exasperated and vexed , should not profit by my reproofe , but rather take offence at my correction : the holy Scripture doth meete with thys , and the case beeing altered telleth thee , Psalm , 5 . that this is a greater offence , saying ; Thou sattest and spakest against thy brother : yea and hast slaundered thine owne mothers sonne . For he taketh a greater offence , who vnderstandeth himselfe to be backbytten , then he that sustaineth a reproouer . And because sometimes the faultes of offenders are for a tyme to be passed ouer in silence , that they may be reproued in a time more fit and seasonable , therefore it is added . These things hast thou doone , and I held my tongue . But least by thys discreet silence detracters and backbyters should applaude themselues , who whilst they had alwayes rather priuily derogate and detract , and neuer come to open reproofe ; therefore hee further inferreth , And thou thoughtest wickedly , that I am euen such an one as thy selfe . As if he should haue sayd , It is a wicked thought to think , that therefore I am like vnto a detracter , because I not derogating for a time silence my selfe , expecting a fit place and tyme for open correction . Whereupon this is foorth-with annexed , But I will reproue thee , and set before thee the things that thou hast doone : As if hee shoulde haue sayd , Not priuily , as it is thy custome , but openly , as it is my care , expecting a fitte time of reproofe , will I reproue a sinner , that I may sette his offences before his face . But thou sayst , I doe not hate him , but loue him , whom I so reprehend in priuitie . Yea thou doost so much the more hate him and not loue him , because thou detractest , and not correctest .

Anger sayth .

Those things which are done against thee , cannot patiently be borne , yea it is a sinne to suffer them : because if thou with great indignation doost not resist them , they with greater measure will be heaped vpon thee .

Patience aunswereth .

If the passion of our Redeemer be called to minde , nothing is so hard or rough , 1 , Peter , 2 , that with patience may not be borne . For Christ , sayth Peter , hath suffered for vs , leauing vs an example , that we should follow his steps . Math , 10 , For he himselfe sayth : If they haue called the Lord of the house Beelzebub , howe much more shall they call them of his houshold ? If they haue persecuted mee , they will also persecute you . But how small are the things that we suffer , in comparison of his passions ? For hee suffered reproches , mockings , reuilings , slaunders , blowes , spettings , whippings , the thornie crowne , and the Crosse ; and we wretches to our owne confusion are wearied , vexed , and cast downe at one word .

Frowardnes and malapartnes sayth .

Are not rough & sharp words rather to be giuen to fooles , to brutish and insensible creatures , then gentle and milde speeches , when they offend ?

Meekenes and gentlenes answereth .

Not thine owne perswasion , but the precept of the Apostle is to be followed in thys , who as concerning this matter , hath admonished his beloued disciple , saying ; Rebuke not an Elder , but exhort him as a father , 1. Tim , 4 , and the younger men as bretheren , the elder women as mothers , the younger as sisters , with all purenesse . And againe ; 2 , Tim. 2 , The seruant of the Lord , sayth he , must not striue , but must be gentle toward all men : apt to teach , suffering the euill men patiently , instructing them with meekenes that are contrary minded . And gaine , 2 , Tim , 4 , Rebuke , exhort with all long suffering and doctrine .

Swelling loftinesse sayth .

Thy witnesse is in heauen , care not what men thinke or suspect by thee in earth .

Humble satisfaction , which would willingly content all , answereth .

Occasion of detraction , nor suspition of surmizing is to be gyuen : but if thou beest rightly accused or lawfully conuinced , confesse : but if vniustly , or wrongfully , deny with an humble protestation : because the Apostle admonisheth that we should giue no occasion to the deuill by reason of ill report . Which is detested in them , who consenting to the Christian fayth , satte downe to eate meate sacrificed to Idols .

Sorrowfulnes sayth .

What hast thou whereof thou mayst reioyce , when as so great euils are spoken of thee ? Consider how greeuously they looke , who are in such bitternes .

Spirituall ioy aunswereth .

I know that there are two kinds of sorrowfulnes , one which worketh to saluation , the other to destruction : one which d●●weth to repentance , the other which leadeth to desperation Thou art knowne to be one of them , but that which worketh death . Therefore I am not to be heauy and sorrowfull at these things , as thou wouldest perswade me , but contrarily I ought to reioyce for those thinges , which yet are not vnderstoode ; because the giuer of euerlasting ioy sayth , Math , 5. Blessed are yee when men reuile you , and persecute you , and say all manner of euill against you for my sake , falsely . Reioyce and be glad , for great is your reward in heauen .

Drowsines or Idlenes sayth .

If thou attendest reading and continuall study , thine eyes will waxe dim : if thou pourest forth teares aboundantly , thou wilt be blind : if thou giuest thy selfe much to singing of Psalms , thou wilt catch the swimming of the head : if thou spendest thy selfe with daily labour , how shalt thou be enabled for spirituall labour ?

The exercise of vertue aunswereth .

Why doost thou vse so vaine excuses ? and proposest vnto thy selfe so friuolous procrastination ? Knowest thou whether thou shalt liue to morrow or no ? Yea , thou knowest not whether thou shalt continue one houre in this life . Is it slipt out of thy mind , what our Sauiour sayth in the Gospell , Watch therefore , because yee know neyther the day nor houre ? Math. 25. Wherefore shake off this slugishnes of thy body , and alwayes remember , that neyther the tender , nor the effeminate , nor the slothfull , nor the luke-warme , but the violent and feruent doe take hold of the kingdome of heauen .

Dissolute wandering sayth .

If thou beleeuest that God is euery where , why doost thou keepe one place aboue all other , where so many euils are committed , and rather goest not vnto others ?

Firme stability aunswereth .

If it be so as thou affirmest , that God is euery where , then this place where I am is not to be left , which thou willest me to forsake , because God is also in it . But thou sayst I seeke for a better , and I finde a better . I aunswer , Shalt thou finde a better , or such an one , as thou knowest that the deuill and his angels and man haue lost ? Be circumspect therefore what thou doost , for the first angell fell from heauen , and the first man b●●●ng expelled out of Paradice , came into the miserie of this world .

Desperation sayth .

How many and how great be the faults and transgressions , which thou hast committed , and yet thou hast not bettered thy life , neyther hast amended thy conuersation : for behold , as thou seest , custome hath so fettered thee , that thou art not able to arise . Thou endeuourest to rise , but being ouer-loaden with the burthen of sinnes thou fallest downe againe . Therefore what wilt thou doe , seeing that certaine damnation hangeth ouer thee for thy sinnes past , and no amendment commeth for those that be present : vnlesse thou beware that thou lose not the pleasures of temporal delights , seeing that thou canst not attaine the ioyes of the world to come ?

The assurance of Hope aunswereth .

If thou speakest of crimes and transgressions , behold Dauid guilty of adultery and murther , freed and taken by the mercy of the Lord out of the iawes of hell . Behold Manasses the wickedst , impurest , and vildest of all sinners , one of the most damnable and detestable men that euer liued , by repentance returned from death to life . Behold Mary Magdalen polluted and stayned with innumerable blemishes of sinnes , penitently running to the fountaine of piety and mercy , washing the feete of the Lord with her teares , and wiping them with her haires , and also kissing them , and annoynting them with oyntment , she herselfe was washed from her sinnes . Behold , Peter bound with the chaines of his deniall , broke in sunder the knots of infidelity with his bitter teares . Behold the theefe that in the moment of one houre , passed from the Crosse to Paradice . Behold Saule persecuting the Church of God , slaying many for the name of Christ , and as I may say , bathing himselfe in the blood of the Martirs , being made an Apostle , was changed into a vessell of election . Therefore where so many and so great examples goe before , let no place be left for desperation : seeing that it is written , At what time so euer a sinner repenteth himselfe and turneth 〈◊〉 the Lord , Ezech. 18 , he shall be saued .

Couetousnes sayth .

Thou art altogether without fault , in that thou desirest 〈◊〉 possesse those things thou hast , and wishest some things thou hast not , not because thou greedily desirest to multiply much , but because thou fearest to want , and that another man keepeth ill , thou spendest better .

The contempt of the world aunswereth .

These things are not procured of the men of this world without danger and offence , because by how much euery man beginneth to possesse more , by so much he coueteth to haue more : and it commeth to passe that he hath no measure in coueting , whilst he posteth to engorge himselfe with the infinite cares of this world . Eccles. 5. For as the Scripture saith , A couetous man shall neuer be satisfied with money .

Gluttony sayth .

God hath made all cleane things for our feeding : & he that refuseth to be satisfied with meat , what other thing doth he , then contradictorily deny a gift giuen him ?

Temperance aunswereth .

One of these which thou namest is true . For least man should pine and dye through hunger , God hath created all things for his feeding : but least he should exceede measure in eating , he hath also commaunded to him abstinence . For amongst other euills , Sodome especially perished by fulnes of bread : the Lord testifying it , who speaketh to Ierusalem by his Prophet , saying . This was the iniquitie of thy sister Sodome , Ezech. 16. fulnesse of bread . Wherfore , as a sicke man commeth to Phisicke , A similitude . so euery one should come to feede on dainties , that is , not seeking for pleasure in them , but releefe of necessity .

Vayne foolish mirth sayth .

To what end doost thou hide the ioy of thine hart within thee ? Walke merrily abroade and frolicke , make thy selfe and thy neighbours laugh , make them merry with thy mirth .

Moderate sadnes answereth .

From whence hast thou thys myrth ? Hast thou already ouercome the deuill ? hast thou already escaped the paynes of hell ? Doost thou nowe returne out of banishment into thy Country ? hast thou already receiued security of thine election ? Or hast thou forgotten that which the Lord sayd ; The world shall reioyce , 1 , Iohn , 16 , and yee shall sorrow , but your sorrow shall be turned into ioy ? Or hath it slipt out of thy memory , which the same Lord sayth in a●other place , Luke . 6. W●e be to you that now laugh , for yee shall 〈…〉 weepe .

Many words and much babling sayth .

He is not faulty that speaketh many words , so they be good : 〈◊〉 he that speaketh few , and those ill .

Discreet 〈◊〉 answereth .

It is true that thou sayst , but whilst many good wordes are vttered , it often happeneth that the speech begunne of good words , often endeth in ill . Thys the holy Scripture telleth ; In 〈◊〉 ●●rds there cannot want iniqu●ty . Is it possible that in many words there should be none faulty ? But can idle and vnprofitable words be auoyded , of which thou art sure to render an accou●t hereafter ?

Luxury sayth .

Why doost thou not wallow thy selfe in pleasure , seeing that thou knowest not what will become of thee ? Therefore thou oughtest not to lose the time alotted vnto thee , in want , because thou knowest not how soone it may fade away . For if GOD would not haue had man no take his pleasure with woman , at the beginning hee would haue onely created male , and not female .

Undefiled Chastitie answereth .

I would not haue thee to sayne thy selfe ignorant , what shall become of thee after thys lyfe . For if thou liuest religiously and chastly , thy ioy shall be without end : but if thou leadest thy life irreligiously and luxuriously , thou shalt be tortured with eternall paynes .

Spirituall fornication sayth .

Doth he doe any thing damnable , who consenteth to lust , in his hart , and doth not effect the deede of his desired lust ?

Cleannes and purity of hart aunswereth .

He offendeth very deeply that keepeth not purely the cleannes and chastity of his hart . Wher-vpon the Author of cleannes and chastity saith in the Gospell , ●ath . 5 , Whosoeuer looketh on a w●m●n to lust after her , hath committed adultery with her already i● his hart . I●b , 31 , To auoyde , this holy Iob saith : I made a couenant 〈◊〉 ●i●e eyes , that I should not thinke on a mayde .

The loue of this world sayth .

What can be more beautifull , honest , or delectable , then that we daily behold in this present life ? O how admirable i● the glorious vaute of heauen in the tralucent ayre , in the light of the Sunne , in the increase and decrease of the Moone , in the variety and course of the starres : how delightfull is the earth , in the flowers and flourish of woods , in the sweetnes of fruites , in the pleasantnes of meddowes and riuers , in the ripenes & plenty of corne , in the fruitfulnes of Vineyards loaden with clusters of Grapes , in the shades and chaces of woods , in the running and coursing of Horses and Doggs , in the skippings and iumpings of Harts and Goates , in the flying of Hawkes , in the necks and feathers of Peacocks , Doues , and Turtles , in the paynted walls and carued roofes of houses , in the sweet and pleasing sounds and tunes of Organes , and all musicke , in the beautifull aspects of women , in their fore-heads , in their hayre , in their eyes and cheekes , in their lips and necks , in their nose and hands , and especially if they be beautified and adorned with gold and precious stones , with Bracelets , Ouches , Carcan●ts , and Tablets , and such other Ornaments , which I cannot in any wise reckon ?

The loue of the heauenly Countrey aunswereth .

If these things delight thee , which are vnder heauen , if the prison be so beautifull , what is the Countrey , the Citty , and the house ? If they be such and so excellent , which the strangers enioy , what be they which the children possesse ? If they that be mortall and miserable , be so rewarded in this lyfe , how are they that be immortall and blessed , inriched in that life . Wherefore let the loue of this present world goe , where none is so borne , that he doth not dye : and let the loue of the future world come in the place , where all so liue and are reuiued , that they dye no more . Where no aduersity disturbeth , no necessity pincheth , no greefe disquieteth , but euerlasting ioy raigneth and remayneth for euer and euer . If thou demaundest what is there , where there is such and so great felicity ? it cannot be aunswered otherwise , but that whatsoeuer good is , that is there : and whatsoeuer euill is , that is not there . Thou askest , what that good is ? Why doost thou aske me ? It is aunswered thee of a Prophet and of an Apostle . Esay , 46. The things , which eye hath not seene , neyther eare hath heard , 1 , Cor. 2. ●eyther h●th entr●d int● m●ns hart , hath God prep●red for them that loue him .

The conclusion of the first part of the s●cond book . Whatsoeuer hath hetherto beene spoken of vs , hath this ●yme , that it may moue vs , to haue alwayes our spirituall weapons in a readines ; which are necessary for vs in this warfare , for the attaynement of the first part of vertue , which is the flying and eschewing of vices : and to defend this fraile house of ours , in which God hath placed vs , least it should be surprized of enemies . For if we shall faithfully keepe this Mansion and Habitacle , there is no doubt , but that heauenly guest will turne in vnto it , and will lodge and dwell in it : Seeing that Saint Iohn sayth : 1 , Iohn , 4. God is loue , and he that dwelleth in loue , dwelleth in God , and God in him . But he dwelleth in loue , who doth nothing contrary to loue : and the opposition and contrary to loue is onely sinne . And against this sinne all that fighteth and warreth , which hetherto hath beene spoken of vs .

The end of the first part of the second Booke .
THE SECOND PART OF THE SECOND BOOKE OF THE SINNERS GVYDE .

In which wee entreate of the exercise of Vertues .

Of the three kinde of Vertues , in which the whole summe of Christian righteousnesse is contained . CHAP. XIII .

SEeing that in the former part of thys Booke wee haue spoken largely and sufficiently of sinnes , by contagion of which our soules are polluted and obscured ; now we wil intreat of Vertues , which beautifie them with spirituall graces , and adorne them with the ornaments of righteousnesse , making them seeme fayre and beauteous in the sight of the Diuine Maiestie . Euen as it pertaineth vnto iustice to giue to euery one that is his owne , The duties of iustice . & belongs vnto him ; that is , to God , to our neighbour , & to our selues : so also there are three kindes of vertues , pertayning to righteousnes and iustice , and which concurre to the effecting and perfecting of it . One is , by which we render to GOD , that which is due vnto him ; the second is , by which wee giue to our neighbour , that which is his ; and the third , by which man is bound vnto himselfe . When man hath attained these three kindes of vertues , nothing is further required , to fulfill all that righteousnes , which he professeth . But if thou wouldest learne in fewe words , and very summarily howe thys may be brought to passe , I will tell thee : by thys triple duty and bond , man shall repay most exactly all his debt ; Note . that is , if towards GOD he hath the hart of a sonne , towards his neyghbour the hart of a mother , & towards himselfe the hart and spirit of a Iudge . These be the three parts of iustice or righteousnes , in which the Prophet teacheth that all our good consisteth , Miche . 6 , when hee sayth ; I will showe vnto thee , ô man what is good , and what the Lord requireth of thee : surely to do iustly , and to loue mercy , and humbly to walke with thy God . For of these three kindes of duties , the first belongeth vnto vs , namely , to doe iustly : the second to our neighbour , to loue mercy : & the third to God , which the words of the Prophet declare , when he sayth , humbly to walke with thy God . Of these three kindes therefore in thys last part we will speake , seeing that all our good is contayned in them .

Of the bond and dutie of man towards himselfe . CHAP. XIIII .

SEeing that loue rightly ordered in man beginneth of himselfe , we will begin thys matter from that member , which the Prophet hath put in the first place , that is , To doe iustly . Which pertayneth to the spirit and hart of the Iudge : and this duty man oweth to himselfe . It is the part of a good Iudge , to haue his prouince well composed and ordered . And because in man , The parts to be reformed in man . as in a little Common-wealth , two principall parts are to be reformed , that is , the body with all his members and sences , and the soule with all her affections and powers , it is necessarie that these parts should be reformed , and well ordered , according to the rule of Vertue , which we will declare in thys place . And so a man shall repay and render that he oweth to himselfe .

Of the reforming of the body .

TO the reformation of the body first an orderly discipline of the exteriour man is required ; that that may be obserued , which Saint Augustine requireth in his rule : that is , that there be nothing in thy gate , in thy state , or in thy sitting , or in thy clothing , that may offend any mans eyes : but that all things be agreeable to thy profession . What maner of conu●rsation man ought to haue . Wherefore the seruant of GOD ought especially to be carefull , that his conuersation amongst men be graue , humble , sweet , and curteous , that as many as do conuerse with him , may alwaies be edified , and may daylie be bettered through his good example .

The Apostle would haue vs to be a good sauour , which may communicate & participate hys sweet smell to euery thing that it partaketh with . The hands which haue handled any fragrant and odoriferous thing , participate of the smell : so the wordes , the deedes , the iestures , and the conuersation of the seruants of God ought to be such , that what man soeuer vseth them familiarly , may be edified ; and after a certaine manner be sanctified by their examples and conuersation . The first fruit of this modesty . Thys is the especiallest fruite , which springeth of this modestie : which is as a silent Preacher : for not by the noyse of words , but by the examples of vertues he inuiteth man to glorifie GOD , and to embrace Vertue . Wherefore also our Sauiour himselfe stirreth vs vp vnto thys , when he sayth ; Math , 5 , Let your light so shine before men , that they may see your good workes , and glorifie your Father which is in heauen . To whom agreeth Esay , when he sayth ; that the seruaunt of the Lord is like to beautifull wood , planted of God , which whosoeuer seeth , will glorifie the Lord .

We must heere obserue , that a man ought not therefore to doe good workes , A caution . that hee may be seene : but as Saint Gregory sayth , Good workes are so to be doone in publique , that the intent may remaine in secret : that by our good workes wee may giue an example to our neighbour , and by our intent to please God onely , we may alwaies wish that they may remaine secret .

The second fruite of thys composition and orderly disposition , is , The second fruite . that the exteriour man is the best keeper of the interior , and notably preserueth deuotion : for betweene eyther man there is a great confederacy , and neere league ; that that which is done of one , is forthwith communicated to the other : and the course being altered , that which this doth , hee communicateth it to the other : that if the spirit be wel disposed , immediatly the body is well composed ; and contrarily , if the body be ill ordered , the spirit also putteth on the same habit . So that one of them is as it were the glasse of the other . For euen as whatsoeuer thou doost , A similitude . that also the glasse opposed to thee doth imitate : so also whatsoeuer eyther of these two men dooth , forth-with one of them imitateth it : and therefore the outward modesty and grauity much helpeth the inward : and surely it is a matter of great wonder , to finde a modest and a quiet spirit , in an immodest & vnquiet body . Ecclus , 19 , Hence it is that Ecclesiasticus saith ; He that is too hastie in his gate , shall offend . Insinuating by this kinde of speaking , that those to whom that grauitie is wanting which becommeth Christians , doe often stumble , and fall through many defects , as they who lift vp theyr feete too lightly , when they goe .

The third fruite . The thyrd fruite of this vertue is , that by it a man preserueth that graue authority , which is agreeable both to his person and place , especially if hee be a man seated in dignity : as holy Iob kept his , as he testifieth of himselfe , saying : The light of my countenaunce did not fall to the earth . Iob , 29 . And a little before ; When I went out to the gate , euen to my iudgement seate , and when I caused them to prepare my seate in the streete . The young men saw mee and hidde themselues , and the aged arose and stoode vp . The Princes stayed talke , and layd theyr hand on theyr mouth . The voyce of Princes was hid , and theyr tongue cleaued to the roofe of their mouth . So great was their reuerence towards Iob. Which grauity , that it might be free from all pride , thys holy man had ioyned vnto it so great curtesie , that hee sayth of himselfe , that sitting in his throne as King , his Princes and people standing about him , he ceased not to be an eye to the blinde , In the same chapter . a foote to the lame , and a father vnto the poore . We must here note , that as benignity and curtesie , and the good carriage of the outward man is commendable , so to affect company and societie too much , too much to care for the furniture and accoustrements of the body , too much to cherish & make of the exteriour man , is faulty and immoderate . Wherefore Ecclesiasticus sayth : Eccl●s , 19 , A mans garment , and his excessiue laughter , and going declare , what person he is . Like to thys is that which Salomon sayd ; Prou , 27 , As the face of the lookers are beheld in the waters : so the harts of men are manifested to the wise ; by exterior workes .

These be the commodities , which this modestie bringeth with her , and certainly they be very great . Neyther is it a thing that should delight any man , to loue too much the familiarity and company of men , to be too familiar & populer , which many men doe , that because they would not be taken for hypocrites , they laugh , they vtter many vaine and idle wordes , they show themselues dissolute and carelesse in all theyr conuersation : and therefore they are depriued of all these commodities . For as a learned man sayth : No man ought to violate the lawes of abstinence for the feare of vaine-glory : neyther is it meete , that for the opinion of the world , a man should leaue to be abstinent . For euen as one vice is not to be restrained or repressed by another , so no man ought to start backe from vertue , for the censure of the world .

This is that which especially and generally pertayneth to the modesty of the exteriour man in all places , and at all times . But because this modesty is most chiefely required at feastes and banquets , wee will speake more largely of it in the Chapter following .

Of the vertue of Abstinence .

THat we may prosecute the matter begun of the reformation of the body , The body ought to be h●ndled ●usterely . I say that it is more meete and conuenient that the body should be handled with rigour and sharpnes , then with daintines and delicacie . For euen as a dead body is preserued by Mirrh , A similitude , which is bitter , otherwise it would putrifie and breed wormes ; so also our flesh is corrupted through delicacies and effeminacy , and bringeth forth vices ; which otherwise by austerity is kept in the duty of vertue . Therefore in this place we will handle Abstinence , which is one of the principall vertues , which are necessary to the attainment of others . It is very true , that it is a most difficult thing to attaine it , by reason of the rebellion of our corrupt nature against it . Albeit therfore that we haue before sufficiently spoken of gluttony , so that the condition and excellency of this vertue of abstinence may be vnderstood : for he that knoweth one of the contraries , knoweth also the other ; seeing that there is the same reason of contraries : yet for the more manifestation of this doctrine , I account it worth the labour to entreate peculierly of it : teaching how this vertue may be gotten , and how exercised . Therefore beginning to speake of modesty , Rules to be obserued in eating . which ought to be obserued at the table , I say that Ecclesiasticus teacheth it after a singuler maner in these words ; Ecclesi. 31. Eate modestly that which is set before thee , and deuoure not , least thou be hated . Leaue thou of first for nurtures sake , and be be not insatiable least thou offend . When thoù sittest among many , reach not thine hand out first of all . Certainly this rule is very well fitting a morrall life , and is worthy of that wise man , who would haue vs keepe this order . The very same doctrine Saint Bernard teacheth ; Bernard in his Epistles . The measure , time , quantity , and quality of the meate , saith he , is to be obserued ; superfluities also are to be auoyded , and artificiall and new fangled sauces . The measure is to be obserued , that he that eateth doe not poure forth his soule vpon euery dish . The time , not before the houre . The quality , such as our brethren eate , if infirmity doth not will otherwise . This is the rule of S. Bernard .

The rule which Saint Gregory deliuereth in his Morrall bookes , Greg. in the 2 ▪ booke of his Morals . doth not differ much from this . That saith he is Abstinence , which preuenteth not the houre of eating , as ●●d Ionathas in his honey combe : which seeketh not to eate dainties , as the Israelites in the Wildernes ; not deliciously prepared , as the sonnes of Ely in Silo ; not to superfluity , as the Sodomites ; not euery vild and base meate , as Esau in his hunger cared not what it was so he had it . Hetherto be the words of S. Gregory .

Another learned man more largely and copiously handleth this matter , who teaching the modesty that ought to be obserued in eating , saith ; Two things ought to be considered of in eating , the meat , and him that eateth it . For he that eateth , ought to keepe modesty in eating , in silence , in seeing , and in framing the gesture of his body ; that he eate not greedily , that he be not irksome and importunate through much babling , that he rowle not his eyes to euery corner , that all his members and parts be kept in good order . For there are some , who as soone as they are set , doe forth-with show their greedines , and the insatiable gurmandizing of their gluttony , their immoderate minde , and the vnseemely mouing of all their members . They shake theyr heads , pull their sleeues this way and that , and lift vp and tosse their hands , as if they would deuoure all the meate , and through their vnusuall gestures they betray and bewray the insatiable voracity of their bellies . They sitting in one place with theyr hands and eyes wander and reach throughout the whole table , together they call for wine , breake bread , and marshall this dish this way and that way ; and like vnto a Captaine or leader , who is to besiege some Fort , A similitude . on euery side vieweth it , so they sit musing and consulting with themselues , of what meate they should begin , that they may goe the currantlier through all . All this inciuility he ought to auoyde that eateth , and in eating he ought to see what he eateth , and that with modesty , lesse he passe the bonds and limits of honesty and ciuility , and offend those that sit at meate with him .

And although at all times we ought to come to meate with this ciuility , yet especially when hunger doth more prouoke vs , and delicates doe stirre vp our appetites : for then there are greater motiues of gluttony , both in respect of the good disposition of the organ of tasting , and in respect of the excellency of the obiect . Then let a man diligently take heede , least in this case his rauenous gullet perswade him , that he is so hungry , that he thinketh that he is able to deuoure both the meate and the trenchers . Therfore a learned man very well callet● this rauening gluttony a deceitfull counterfait to the belly : Gluttony a deceitfull pretender of the which is not . for when the belly is satisfied , this stil crieth out that it wanteth , that it hath not inough . He calleth it also a seducer of the eyes , receauing a little , but in conceit prouoking to deuoure all . At the first when a man beginneth to eate , he supposeth that he is more hungry , then he is in very deede : and therefore he thinketh that he can deuoure all ; but a little after being satisfied with a smal pittance , all this appetite is gone .

Against this euill , when thou commest to the table , remember the saying of a certaine Philosopher , Epictetes . that two guests are to be refreshed of thee , that is , the body and the soule : the body by receauing meate ; but the soule , by taking it temperatly and soberly , not for pleasure and satiety , but according to the prescript rule of temperance , for euen as the body is satisfied and filled with meate , so the soule is refreshed with this sobriety and parsimony , as with vertue .

No lesse remedy against gluttony is it , if any one would weigh in equall ballance all the fruites of abstinence , with the short pleasure of rauenous gurmandizing : then he should manifestly see , how vniust and how vnequall a thing it is to lose such excellent fruites , for so momentany and perishing a pleasure . But that thou mayst more euidently vnderstand this , thou must know that among the fiue corporall sences , The touch and the tast are the ignoblest sences . that the touch and the tast are the ignoblest : for there is not a liuing creature in all the world , although most vnperfect , which is not endued with these two sences : although there be many , which haue not the other three , the sight , the smelling , and the hearing : and as these two sences are most grosse and materiall , and vnworthier then the rest ; so the delights , which are deriued from them , are baser , and more beastly ; seeing there is found no liuing creature , which doth not enioy them .

The ple●sure of the tast short . These delights are not onely most vild , but also exceeding short : for they doe no longer delight , then the obiect is materially ioyned with the organs and instruments of the sences ; as we see in the pleasure of the tast , which doth no longer endure , then the meate toucheth the pallate ; from the which as soone as it is seperated , all the delight fadeth and perisheth . Wherefore seeing that this pleasure is so beast-like and short ; what man wil be so sottish , and so like to brute beasts , that will abandon the vertue of abstinence ( of which so great things are spoken , and so excellent fruites doe arise ) for so vild , so abiect , and so vnworthy a pleasure .

This one thing ought to be sufficient to restraine this appetite . And much more , if other reasons also be brought hether , which make vs bound to abstinence . Therfore , as we haue said , let the seruant of the Lord hang vp the ballance , and in one ballance let the shortnes and profit of this pleasure be put : and in the other the beauty of abstinence , with the fruites , which come of it : the examples also of the Saints , and the labours of Martirs , who haue gone to heauen through fire and water ; the memory of sinners with the paines of hell , and in each consideration he will say , that the crosse is to be embraced , and the flesh to be afflicted , that gluttony is to be auoyded , and that God is to be satisfied with the sorrowes of repentance for the pleasure of the fault . If thou shalt come thus prepared to the table , thou shalt see , how easie a thing it shall be vnto thee to renounce all these pleasures and delights .

Wine immoderatly taken how dangerous . If all this prouident circumspection be necessary in eating , much more is it required in drinking of wine : for amongst all those things , that are opposed to chastity , there is nothing more contrary vnto it then wine : for it feareth wine as a capitall enemy . Therfore the Apostle very well admonisheth vs , Ephesi. 5. Be 〈◊〉 drunke with wine , wherein is excesse : Which is so much the more dangerous , by how much the youthfull blood is more heated and boyled . For wine and youth , as saith Saint Ierome , are two fires of pleasure . In an Epistle to Eustochium of keeping virginity . Why doe we cast oyle into the flame ? why doe we minister fewell to a fire flaming ? For seeing that wine is most hote , it inflameth all the humours and all the members of the body , but especially the hart , whether it directly goeth : and in the hart is the seate of all our affections : which being inflamed by the strength of wine , for euery light matter there ariseth great ioy , anger , fury , loue , rashnes , delight , and other like perturbations . Wherfore it appeareth , that seeing that it is the chiefest duty of morall vertue , to moderate and mitigate the misgouernment of these perturbations , that wine is of an opposite nature , and doth all things contrarily . For by the vehemency of this heate that is againe reuiued , which by vertue was mortified : and that quickned , which before was extinct . Therfore a man must very carefully abstaine from drinking too much wine . From bibbing of wine are wont to proceede vnmeasurable laughter , superfluous iering , ostentation , contention , clamours , reuealing of secrets , and other like vices . For then the perturbations of the minde be greater , and the reason is obscured through the vapours of wine . Here also occasion is offered to passe the bonds of decency , that thou mayst please the company who sitteth with thee , and with whom thou drinkest . All these and many other discommodities come from too much drinking of wine . Wherefore very excellent well a certaine Philosopher sayd , The Vine bringeth forth three kinde of Grapes . that the vine brigeth forth three kinde of Grapes , one of necessity , another of delight , and the third of furie : by which kinde of speach he would intimate vnto vs , that to drinke a little wine doth serue our naturall necessity ; somwhat to exceed measure , is more for delight , then necessity ; but to keepe no meane nor measure , is the cause of fury and madnes . And therfore whatsoeuer a man doth at that time , ought worthily to be suspected : for then after our common manner of speaking not onely reason hath no place in man , which lieth buried ; but also the heate of wine ruleth and raigneth in him , which is a very bad counsaylour . Wine a very bad counsayler . Much talke to be auoyded .

No lesse also a man ought to abstaine from much talke , and from contention and altercation at the table , who after he is risen from the table , would be free from all danger . For oftentimes this disputation beginneth in peace , but endeth in warre . And oftentimes in the heat of wine a man speaketh that , which afterwards he wisheth that he had kept in : wherefore Salomon sayth ; Prou , 31 , Where drunkennesse raigneth , there are no secrets kept . And albeit at that time all superfluous talke , and vaine multiplying of words is worthily to be reprehended , yet much more that , that a man speaketh of eating & drinking , in praysing the wine , fruites , fishes , or any other thing that he eateth or drinketh : or in discoursing of the diuersity of these & those country meates , or of the fishes of thys and that Riuer : for all such speeches are tokens of the minde of an intemperate man , who is willing to spend the whole course of his life in deuouring and gurmadizing , not onely with his mouth , but also with his hart , and vnderstanding , with his memory , and words .

But he that sitteth at meat , ought especially to take heed , that he eate not the life of his neighbour : for this pearceth deepely , and teareth the bowels of a man . This according to S. Chrisostome , is not to eate the flesh of other creatures , but of men : which is contrary to all humanitie . Possidonius testifieth of S. Augustine , that to banish this vice from his house , which is too familiar at euery mans table , he commaunded that in his dining Chamber this distic●●on should be written ; In the life of August . chap , 22. Ierome in an Epistle to Furia . Who so detracteth him that is absent , At my table shall be no more present .

Here is to be noted also that which S. Ierome admonisheth : A spare dyet , sayth he , and a belly alwayes hungry , is to be preferred before a fast of three dayes continuance . And it is much better , euery day to take a little , then sildome to take enough . That rayne is the best , A similitude . that mildly showreth vpon the earth . A suddaine and a violent raine , hurteth the Meddowes , and destroyeth the Corne . When thou eatest , thinke that thou lyuest not to feede thy belly ; but that thou must pray , and forth-with read , or studie or some other good worke is to be doone , for which thou art vnfit , if thou burdenest thy stomacke beyond measure . Wherefore , when thou commest to eate or drinke , d● not respect how much thy mouth delighteth to eate , but howe much is sufficient for thy life , and to sustaine thy necessity .

We doe not say , that thou shouldest kill thy selfe through fasting , but that thou shouldest not pamper thine appetite f●rther , then the vse of thy life requireth . For thy body , as the bodies of all other liuing creatures , necessarily requireth nourishment , that it faint not : but thou must beware , that through superfluity of nourishment thou surfet not . Hence Bernard : The body saith he , Bernard in his Epistles . is to be handled seuerely , that it rebell not , that it waxe not proude ; yet so , that it may be of sufficient strength to serue : because it is giuen to serue the spirit : let thy flesh be restrained , not consumed : let it be pressed , but not oppressed : let it be humbled , that it grow not insolent , and let it serue , and not rule . Hetherto of the vertue of Abstinence .

Of the keeping of the Sences .

AFter that we haue chastened and reformed our bodies , according to the rule deliuered , it is necessary also , that wee should reforme the sences of our bodies ; in which thing the seruants of God ought carefully to watch , and to vse especiall heede and warines , least theyr eyes , which are as wide gates , by which all vanities enter into vs , which pierce euen to our soules , and often are the windowes of our perdition , by which death entreth , least I say that they wander and stray abroade too licenciously . But especially they that attend prayer , ought warily to keepe this sence : At the time of prayer , the eyes are especially to be kept . both that chastitie may be preserued , and the hart being fixed , may attend his deuoier . Otherwise , the images and shapes of things , which enter into vs by this gate , doe leaue many painted toyes and fansies behind them , which hinder vs when we pray or meditate : and they make vs scarcely think of any other thing , then of that impression they haue left . For this cause deuout religious men haue beene so carefull to moderate theyr sight , that not only they haue not seene those things which might harme them ; but they haue auoyded costly buildings , ●rtificiall pictures , and precious and curious workes : that they ●ight haue their imaginations pure and free at that ti●e , when ●hey were to deale with God . For thys exercise is such , and so ●elicate , that it is not onely hindered through sinnes , but also ●●rough the representation of those things , which of themselues 〈◊〉 not euill .

The care and watch of the eares is no lesser , The eares are to be kept . then that of the 〈◊〉 ; for by these gates oftentimes those things enter into our soules , which doe hinder and disturbe them , destroy & pollute them . We must not haue our eares onely shut to hurtfull matters , but also to the flying brutes & rumors of this world , which nothing concerne vs . For he that bewareth not of these things , o●●entimes when hee woulde gather his spirits together more firmely to meditate on God and heauenly things , his hart is so troubled with the remembrance of things heard , that they doe not suffer him rightly to meditate .

Smelling . Of smelling I haue not much to say ; seeing that to carry about strange and outlandish smels , and fumigations , or to be delighted with them , besides that it is the property of lasciuious & sensuall men , it is also infamous , not onely for men , but also for honest and chast women .

The tast . Of the tast also something were to be added , but that wee haue already spoken of it in the precedent Section , when we handled Abstinence .

Of the keeping of the tongue .

THE tongue is a copious theame to discourse of ; for as the Wiseman sayth , Ecclus , 18 , Death and life are in the power of the tongue . By which words it is manifest , that all the good and ill of man consist in the good or ill keeping of this member . Saint Iames the Apostle admonisheth vs of thys watch and guarde , saying ; Behold , we put bits into the horses mouthes , that they should obey vs , and we turne about all theyr body . Iames. 3 , Behold also the shippes , which though they be so great , and are driuen of fierce windes ; yet are they turned about with a very small rudder , whither soeuer the Gouernour listeth . Euen so the tongue is a little member , and boasteth of great things : beholde , howe great a thing a little fire kindleth ? And the tongue is fire , yea a world of wickednes : so is our tongue sette amo●g our members , that it defileth the whole body .

That we may gouerne and rule thys member well , we must obserue foure things : 4. Things are to bee obserued in speaking . that is , what is to be spoken , the manner how it is to be spoken , the time when it is to be spoken , and the cause why it is to be spoken . First therfore we will handle what is to be spoken : The matter is to be obserued . that is , the matter , which wee would speake of ▪ Wherein that of Paule is to be obserued ; Let no corrupt com●●nication proceed out of your mouthes : but that which is good , to 〈◊〉 vse of edifying , Ephe , 4 , that it may minister grace to the hearers . And 〈◊〉 another place , showing more plainly what is corrupt communication , he sayth : But fornication , Ephe , 5 , and all vncleannesse , or couetousnesse , let it not be once named among you , as it becommeth Saints , neyther filthines , neyther foolish talking , neither iesting , which are things not comely .

Euen as therefore Saylers are wont to haue all dangerous places noted and deciphered in theyr Mappes , A similitude . by which theyr shyppes might be endangered and hazarded ; that they may auoyde them : So the seruant of God ought to haue all kinde of corrupt speeches noted and sette downe , that he may not be endangered by them . Neither oughtest thou to be lesse faythfull and silent in these , which are commended vnto thee , that thou shouldest conceale them , then the Saylers doe , who knowing of a dangerous Rock , are very wary not to discouer it , least they should be ieoparded vpon it .

In the manner of our speaking wee must be circumspect , The maner is to be obserued in speaking . that we speake not too finely & delicately , too vnaduisedly , too affectedly , too curiously , and with wordes too exquisite : but with grauity , leysurely , and with gentlenes , simple and plaine wordes . Here he that speaketh is to be admonished , that hee be not head-strong & obstinate , of theyr number that would alwaies ouercome : for by this oftentimes the peace of conscience is disturbed , charitie , patience , & our friends are offended . It is the part of a generous and noble minde , sometimes to giue place , and in disputation to giue the victory to another . It is the part of wise and discreet men , to follow the counsaile of the Wise-man , who sayth , Ecclus , 32 , In many things be as one that is ignorant be as one that vnderstandeth , and yet hold thy tongue . If thou be among great men , compare not thy selfe vnto them , and when an Elder speaketh , babble not much .

The thyrd thing which ought to be obserued , The time . is the time : that is , Ecclus. 20. that we speake in due time , for as the Wise man saith ; A wise sentence loseth grace when it commeth out of a fooles mouth , for he speaketh not in due season .

The last is the end and intent , The intent of the speaker . which we ought to haue when we speake . For some speak good things , that they may be counted Saints : others , that they may make boast of their eloquence and subtilty of wit ; the first is an hypocrite , & the other a vaine-glorious bragart and a foole . Therefore he that speaketh , ought to mark , that not only his words are good , but also that the end be good , for which hee speaketh them . But then the end is good , when the glory of GOD , and the profit of our neighbour are onely sought . Also we must respect who speaketh : whether a young man amongst old men , an idiote among wise men , or a prophane man among those that be religious . To be briefe , when the wordes of the Speaker are not heard , silence may be laudably kept . All these things hee ought to obserue who speaketh , least hee offend : and because all men are not able to obserue all these , therefore it is the safest remedy , to take refuge in the Hauen of silence : for by silence and sole cogitations , a man may satisfie all these precepts . Thys is that the Wise man sayth , Euen a foole when he holdeth his peace , Prou , 17 , is counted wise .

Of the mortification of the affections .

AFter that we haue thus ordered & reformed the body , with all the sences , yet the greater part of busines stil remaineth : that is , the moderating of the soule , with all her faculties and powers . And first of all the sensuall appetite offereth it selfe , which comprehendeth and containeth all the lustes and carnall motions : as are loue , hatred , mirth , mourning , lust , feare , hope , indignation , and such like perturbations . This appetite is the ignobler part of our soule , which maketh vs like vnto beastes , which are led in all things by their affections & appetites . Thys appetite maketh vs waxe brutish , The euils and mischiefes of our owne will . and mightily draweth vs to earthly things , whilst it with-holdeth vs a farre of from heauenly things . This is the vaine , this is the fountaine of all euills and mischiefes , that are in the world , and the chiefest cause of our destruction . Bernard in his thyrd sermon of the resurrection of the Lord . Therefore Saint Bernard said : Let thine owne will cease and giue place , and there shall be no hell . For against whom should that fire rage , but against thine owne will ? For thyne owne will impugneth God , and is lifted vp against him . It is it that robbeth Paradice , & enricheth hell , that maketh the blood of Christ of none effect , The inferiour part of the soule is to be watched & kept and subdueth the world vnder the iurisdiction of the deuill . For in thys part is the shop and Store-house of sinne : for out of it sinne draweth strength and armor , to wound more cruelly .

This is in vs another Eue , which is the weaker part , & more inclined to the inferiour matters of our soule ; by which the old serpent inuadeth our Adam , that is , the superiour part of our soule , in which the vnderstanding and the will is , inuiting it to lift vp his eyes to the forbidden tree . This is that part , in which originall sinne doth especially show his strength , and in which it hideth the greater aboundance of his poyson . Heere are fights , here are fallings , here victories , and here crownes . Heere I say , are fallings of the weake , victories of the strong , crownes of the Conquerers : to be briefe , here is the whole warfare & exercise of vertue . For in taming and restraining this cruell and fierce beast , a great part of the exercise of morrall vertues consist . This is the Vineyard in which we must continually labour : and the Garden which we must without intermission till . Here are sundry weedes and noysome plants , which must be pulled vp , that the young & tender sprigs of Vertue may be grafted into their place . It behooueth therefore the seruant of the Lord alwayes to walke in thys Garden with his weeding-knife in his hande , with which he may cutte vp and eradicate the superfluous and pernicious plants , which grow and spring vp among the good : or that like a wise Leader & a good Captaine marching among these affections , he may restraine , guide , and direct them , sometimes by enlarging , sometimes by brideling and plucking in the raynes : that they may not wander as they list ; but that they may be led and guided according to the prescript and lawe of reason .

Thys is an especiall exercise of the sonnes of God , The difference betweene the sonnes of God , & the children of the world . who are no more gouerned by the affections of flesh and blood : but by the spirit of GOD. Thys is the difference between spirituall and carnall men : for these are ruled by the lusts of the flesh , like brute beastes : the other are mooued by the spirit of God ; and by reason . Thys is that mortification , and laudable mirth , which the Scripture doth often mention . This is that mortification & sepulture to which the Apostle inuiteth vs so often . This is that Crosse , and the denyall of our selues , which the Gospell preacheth vnto vs . Thys is to doe iudgement and iustice , which so often is repeated in the Psalmes and in the Prophets . Heere all our strength is to be expressed ; hether our labours prayers , and exercises must be intended .

It is here also necessary that euery one very well know and discerne his owne disposition , and naturall inclination : for in what part so euer he feeleth chiefely this inclination , let him know that in that part he is most endangered . And although we are continually to warre with all affections , With what affections we are especially to warre . yet especially we are to fight with the appetites of honours , pleasures , and riches . For these be the three fountaines , and vaines of all euils . Let vs beware that we doe not couet or desire alwayes that our owne will may be done , and our owne affections satisfied : for this is a most dangerous vice , most powerfull to cast a man out of his right wits , and to mad his mind . Which vice is very common and familier to mighty and great men , and to those that are accustomed to raigne and rule ouer others . Wherfore it shall be very profitable for them to exercise themselues in matters contrary to their appetites and humours , and to depriue their will , yea of things lawfull , that they may be more prompt and ready to temper and moderate themselues in things vnlawfull . For this exercise is no whit lesse required , that a man may as well be ready in spirituall armes , as in carnall : yea , so much the more , as the victory is greater and more difficult to conquer himselfe and the deuill , then all other things . We must also be exercised in humble and contemptible duties and offices : and not aspire to dignities and honours : for the world can giue nothing , nor take away any thing from him , Note . who hath God for his inheritance , and his treasure .

Of the reforming of the Will .

TO the attainment of this fore-sayd mortification the moderating and reforming of the superiour will , which is the reasonable appetite , is much auaileable : which among others we ought to moderate and adorne with three holy affections ; as are , How the superiour part of the soule is to be reformed . Humility of hart , Poorenes of spirit , and an holy Hatred of our selues . For these three doe make the busines of mortification very easie . Humility , as Saint Bernard defineth , is a contempt of our selues , which springeth of a deepe and true knowledge of our selues . For it is the property of this vertue to cast out of the soule all the branches , and all the daughters of Pride , with the whole progeny of ambition ; and to cast vs downe vnder all creatures , and to think that any other creature , if so it were giuen vnto him of God to worke well ( as it is giuen vnto vs ) would be much more gratefull , and would bring forth many moe fruites , then we doe . Neyther is it sufficient that man hath this contempt of himselfe hid within him ; but it is necessary , that it should appeare and show it selfe in his conuersation , so that in all things as much as may be hee show himselfe most humble , according to the quality of his estate , hauing no regard of the iudgement and estimation of this world , which perhaps opposeth her selfe against him . Wherfore it is necessary , that all our actions and affaires haue a relish of humility and pouerty ; and that we submit our selues for the loue of God , not onely to our elders and equals , but also to our inferiours .

The second thing which is required in this place , is the pouerty of spirit , The pouerty of spirit . which is a voluntary contempt of the things of this world , and a minde content with that estate , which is alotted of God , although it be meane and low . At this stroke that roote of all mischiefe is cut vp , which they call couetousnes , and it bringeth to man so great peace and tranquillity of hart , Seneca in his 18. Epist. that Seneca is not afraid to say ; He that hath his gate shut to the lust of his desires , may for felicity contend with Iupiter himselfe . And in another place ; No man else is worthy of God , but he that hath contemned riches . Hath he little , that chilleth not for cold , that hungreth not , that thirsteth not ? Iupiter hath no more . He hath neuer little that hath inough . This sayth Seneca . By which words he intimateth that the felicity of man consisteth in the satiety and contentednes of the harts desire . He that commeth to this stayednes and quiet of desire , he may say , that he is come to the height of felicity , or at least hath attayned a great part of it .

The third affection is , an holy Hatred of our selues ; of which our Sauiour sayth , Iohn , 12. He that loueth his life , shall lose it , and he that hateth his life in this world , shall keepe it vnto life eternall . Which doctrine is not to be vnderstoode of a peeuish and a peruerse hate , as the desperate doe hate themselues : but it must be vnderstood of an hate , which the Saints beare towards their owne flesh , as against a thing , which was the cause of many and great euils , and which hindred much good : and therefore they handled it not according to the will and lust of it , but according to the prescription of reason ; which commaundeth , that we should often handle it , not as a Mistres , but as a seruant of the spirit ; otherwise that of the Wise-man will happen vnto vs ; He that delicately bringeth vp his seruant , Prou. 29. afterwards shall finde him obstinate and cont●macious .

Wherefore in another place we are admonished , that wee should smite it with clubs as an vntamed beast , and bridle it ; The yoke and the whip , Eccles. 33. sayth Ecclesiasticus , bow downe the hard necke : so tame thine euill seruant ( that is thy body ) with the whips and correction . Send him to labour , that he goe not idle : for idlenes bringeth much euill . Send him to worke , for that belongeth vnto him : if he be not obedient , put on moe heauy fetters . That he insult not , nor waxe proud , that he be not idle , and rush into open wickednes . This holy hatred is much auaileable in the busines of mortification : that is , it is very conducent to the mortifying and cutting away of our euill desires , although it be hard and difficult . For without this hatred how can we make incision , A similitude . and draw forth blood , and greeuously wound a thing so dearely beloued of vs ? For the arme and strength of mortification getteth valour not onely from the loue God , but also from the hate of our selues : by vertue of which strength and valour man doth not excruciate his soule of passion , but as a seuere Chirurgian doth cleanse and wipe away the corruption of a member affected and putrified .

Of the reforming of the Imagination .

AFter these two sensuall faculties , there are other two , which pertaine to knowledge ; 〈◊〉 Imagination , and the Vnderstanding ; which answer to the two former : that both of these appetites may haue his guide , and knowledge conuenient and fit . Imagination , which is the ignobler of these two , is called a power of our soule , greatly weakened through sinne , & which is very haggard to be subiected vnto reason . For oftentimes as a fugitiue seruant , that departeth without licence , it rusheth out of dores , and wandreth throughout the whole world , before we vnderstand where it is . It is a faculty also very greedy , in excogitating or searching out any matter , which it hath a desire to : and it imitateth hungry doggs , A similitude . who tosse and turne all things vpside downe , and thrust their snowt into euery dish , now lapping of this , now of that : and although they are beate from it , yet alwayes they returne to their repast fore-tasted . This faculty also is very glib and fleeting , The Imagination a wanderer and a fugi●iue . as a wild and an vntamed beast , flying very swiftly from one mountaine to another , least it should be taken and restrained : for it cannot abide a bridle or a bit : neyther is it willing to be gouerned or managed of man . Notwithstanding this licenciousnes and naturall wildnes , there are some , A similitude . that daily make it worser : as they , that bring vp their children most deliciously & daintily , permitting them to vage freely , whether so euer they list , and to doe whatsoeuer pleasure willeth them , without any reprehension . Wherefore when as man would , that this imagination should quietly persist in the contemplation of Diuine things , it is disobedient and immorigerous , because it hath accustomed to wander licentiously , neither acknowledgeth it any moderation . Therfore it is needfull that after we haue acquainted our selues with the bad conditions of this beast , that we restraine it , and that we bind it to a cratch , that is , to the consideration of good & necessary things , and that we commaund it perpetuall silence in all-other things . So that , as a little before we haue bound the tongue , that it speaketh not any thing , but good words and to the purpose ; so let vs bind our imagination , that it may remaine and continue in good and holy cogitations , and to all other that we shut the gate against it . Herein we are to vse great discretion , to examine what cogitations are to be admitted , and what to be excluded : that these may be entertained as friends , and those expelled as enemies . They that are negligent and remisse in this respect , doe let oftentimes those things enter into their soules , which doe not only take away the deuotion and feruour of the spirit , but also charity and loue , in which the life of the soule consisteth . Whilst Isboseth the son of Saul slept on his bed , 2 , Kings , 4. his murdering seruants came in vpon him , slew him , and tooke away his head . In like manner when as discretion lyeth slumbering , whose duty it is to purge and seuer the fruite from the chaffe , that is , profitable and good cogitations from the bad and hurtfull , those oftentimes enter into the soule , which kill it , and depriue it of life . This diligence is not onely conducent for the preseruation of life , but to keepe silence , and it much furthereth prayer . For an vnquiet and a troubled imagination , doth not suffer a man to pray without variety of cogitations , and vagaries of the sences : but that which is quiet , and reduced into order , very easily perseuereth in prayer .

Of the reforming of the vnderstanding , and of the duties of wisedome .

AFter that we haue entreated of all the fore-sayd parts & powers of man , it remayneth that we speake something of the excellentest and noblest of them , which is the vnderstanding : which amongst other vertues is to be adorned and beautified , with the most rare and beautifull vertue of discretion and wisedome . The duty and office of this vertue in a spirituall life hath great proportion with that , The duty and office of wisdom . Similitudes . which the eyes are in the body , the Pilot in a ship , the King in his kingdome , and the Charret-man in his Charret , who holding his whip in his right hand , and the raines of the bridels in his left , directeth and driueth his Horses whether he will . Without this vertue the spirituall life is altogether blind , Wisedome the Captaine and guide of other vertues . disordered , and full of confusion . For this cause a certaine excellent writer doth place this vertue in the first place , as the Captayne and guide of all others . Wherefore all the louers of vertue before all things ought to cast their eyes hether , and diligently behold this vertue , that they may proceede with greater fruite in all others . This vertue not onely hath one duty and office , but many , and those diuers : for it is not only a perticuler vertue , but a generall , which concurreth with the exercises of all vertues , conueniently and fitly reducing and bringing them into order . According to this generall duty we will heere speake of certaine actions , which belong vnto it .

The first duty of wisedome . First and formost it belongeth vnto wisedome ( fayth and charity being presupposed ) to direct all our actions to God , as to the last end : by examining subtilly and ingeniously the intent , which we haue in working and acting : that we may see , if we simply and purely seeke God , or rather our selues . For the nature of our owne selfe-loue ( as a certaine famous Doctour sayth ) is very subtill and full of fetches , and seeketh it selfe in euery thing , yea in the noblest exercises .

It is also the dutie of Wisedome , The second dutie . to know how to conuerse with thy neighbour without quarrell or complaint : to helpe him , and not to offend him and scandalize him . It is needfull therfore , wisely to discouer euery mans vaine , that is , euery mans condition , and of what spirit he is , and to leade & conduct him by those meanes , which are most profitable for him .

It is wisedome , The thyrd dutie . to know how to beare patiently other mens defects , and to dissemble them , not to take knowledge of them , and not to search theyr wounds to the bones : remembring that all humane affayres are composed of act and potentiall power , that is , of perfection and imperfection : neyther that it can bee otherwise , but that alwayes there must be infinite imperfections and defects in mans life , especially after that great and grieuous lapse of nature by sinne . And therefore Aristotle sayth , that it is not the part of a Wiseman , in euery matter to seeke for like certainty and demonstration . For some things may be demonstrated , and some cannot : the truth and certainty of one thing may be found out , which of another thing cannot . In like manner it is not the part of a wise man , to looke that all the affayres of man should be peysed in a like ballance , neyther that any thing should bee wanting , for some things can carry this , and somethings cannot . He that stiflie vrgeth the contrary , perhaps shall more hurt those meanes , that he worketh by , then he shall profit by the end hee intendeth , albeit the thing take effect according to his minde .

It is wisedome , The fourth dutie . if a man know himselfe , and all things within him : that is , all his sences , cogitations , euill appetites , and his sinister intents , to be briefe , his owne ignorance , and his small vertues : that his soule be not puffed vp with vaine glory , to presume any thing of it selfe rashly : and that he may better vnderstand , with what enemies he is continually to warre : vntill hee hath cast them all out of the land of Promise , that is , out of his soule . It is also wisedome to consider with what great diligence a man ought to prosecute and attend this worke .

It is wisedome , The fift dutie . to be able to gouerne the tongue according to the prescript of Gods law , and the circumstances before remembred . To know also what is to be spoken , and what to bee concealed , with their due times and seasons . For as Salomon sayth , Eccles , 3 , There is a time to keepe silence , and a time to speake . For it is certaine , that a wise man may with greater praise hold his peace , then speake , at the table , at bankets , and at such like places and oppertunities . It is wisedome also , not to beleeue euery body : not forth-with to poure foorth all the spirit in the beginning & heate of disputation ; neyther to speak rashly , or giue iudgment on a suddaine what he thinketh of matters : for Salomon sayth : A foole vttereth all his minde at once , Prou , 29. but a wise man keepeth it in till afterward . Eccles , 8. He that trusteth him , whom he ought not to trust , shall alwayes liue in danger , and shall alwayes be his slaue , whom he hath trusted , and concredited himselfe vnto .

It is wisedome , if a man hath learned to fore-see a farre of dangers comming ; The 6 ▪ duty to diminish blood in the time of health , and to discerne warre a farre of . That is , to preuent and turne away the difficulty or strife , that might growe of thys or that matter , and to auoyde all euill by prayers , or such like remedies . Thys is the counsaile of Ecclesiasticus when he sayth , Ecclus: 18. Before the griefe be growen , vse Phisicke . Therfore , when thou art to goe to bankets , or to any solemnitie , when thou art to haue busines with litigious or contentious men , or with those of a peruerse disposition : or if thou art to goe to any other place , where perhaps thou mayst be endangered , alwayes come aduisedly thether , and prepared for all things which may happen .

It is wisedome , The 7. duty to know how to handle the body with discretion and temperance , that it neither be nourished too delicately , nor be killed through hunger . That wee neither withdraw necessary things from it , neyther that we giue it that which is superfluous : that we carry it about chastised , but not almost dead : that through too much weakenes it faint not in the way , nor that through too much aboundance it grow restie & iadish , and cast the ryder .

It is wisedom , The 8. duty moderately to labor & exercise , least through the grieuousnes of the burden , the spirit ( whose turne all exercises ought to serue ) be oppressed : that so we apply our selues to outward things , that we lose not the inward : and so intend the loue of our neighbour , that we doe not lose the diuine loue . For if the Apostles themselues , Acts , 6 , who had great measure of Gods Spirit , and great strength , sufficient to carry out all matters , did disburthen themselves of matters of lesser moment , that they might not faile nor faint in greater : no man ought so to presume of his owne strength , that hee should thinke himselfe sufficient for all things : seeing that many times commeth to passe , which is wont to be sayd , A minde that in all things maketh assayes , Performeth particulers by delayes . And that he that followeth two Hares , catcheth neyther .

It is wisedome , The 9. duty to obserue the crafts and subtill deceits of the old enemy : to obserue his out-roades and in-roades , and all his stratagems ; not to beleeue euery spirit , neither to be deceaued by any apparence and glozing of that which seemes good . For often-times the Angell of sathan transformeth himselfe into an Angell of light , and alwayes endeuoureth to deceaue the good by some semblance and show of good . No man hurteth more , then hee the hurteth vnder the show of pietie . Therefore in no danger we ought to be more carefull of our selues , then in that , which is offered vnto vs vnder the vizard and disguise of Vertue . For by thys kinde of deceit & imposture , they for the most part are tempted , who are accustomed to worke well , and to bring forth good fruites .

To conclude , The tenth dutie . it is wisedome , to knowe howe to march forward , and how to retire : to know when it is expedient to ouercome , and when to be ouercome : and especially to be able to contemne the iudgement of the world , the censures of the vulgar sort , and to passe by with a deafe eare , the barkings of most vild dogges : who alwayes barke and bawle without a cause , & to remember that of Paule , Gala , 1 , If I yet pleased men , I should not be the seruaunt of Christ . Surely , thys is most true , that a man cannot doe any thing more foolishly , then to suffer himselfe to bee ruled and gouerned by a beast of so many heads , as the common people is : which haue neyther iudgement , nor knowledge in those things which they speake . It is a very good thing , and very meete to giue no offence to any body : to feare that which is to be feared , and not to be carried about with euery winde : for to finde a meane in these extreames , is the part and duty of singuler wisedome .

Of the wisedome , which concerneth the practise and effecting of things .

WIsedome is also necessary in acting and effecting matters , least we fall into errors , which afterwards are not amended but with great difficulty : whereby oftentimes the peace of the conscience is lost , and the order of life is disturbed . In which matter , these counsailes that follow may bring vs some helpe . Of the first of which the Wise-man sayth : Let thine eyes behold that thing that is right , Prou. 4. and let thine eye lids looke straight before thee . By which words the Wise-man counsayleth vs , that we should doe nothing inconsideratly & vnaduisedly : what things are required for this wisedome . but that we should long deliberate , and act things by nature and ripe deliberation . For which purpose fiue aduices are necessarily required . First , that we commend our businesses to the Lord God . Secondly , that we consider with great diligence , and with equall iudgement expend , not onely the substance of the worke ; but also all the circumstances of it ; for if one of them alone be wanting , it is sufficient to subuert all the purposed worke . For although all the worke be well finished , with all the circumstances of it ; yet if onely it be not done in due time , that is sufficient , that the worke may be dispraysed and reprehended . Thirdly , that we consult with others , of those things , which are to be done ; but let such counsaylers be few in number , and those very choyce . For although it is behoofefull to heare the censures and opinions of all , that the busines may be better examined : yet let the conclusion and determination of the thing be in few mens powers , least it proue faulty . Fourthly , it is very necessary that a certaine time be graunted for our deliberation : whereby both by the diuturnity of time , and experience of conuersation , those may be knowne , whose aduises we vse , whether they be good or bad : and so their sentences and opinions may be prooued . For oftentimes men in the beginning of their conuersation doe seeme to be that , which afterwards they are not found to be ; ●o also their aduices at the first seemed profitable ; but afterward● being better examined they are refused and reiected . Fiftly and lastly , the foure stepdames of wisedome are diligently to be eschewed and auoyded ; which are , Praecipitation , Passion , Obstinacy in selfe opinion , Foure stepdames of wisedome . & vaine Foolishnes . For Praecipitation and headlong rashnes deliberateth not , Passion blindeth , Obstinacy shutteth the gate to good counsailes , and vaine Foolishnes whatsoeuer deliberation it entreth into , destroyeth and contaminateth it .

It belongeth also to this vertue , to flye extremities , and to keepe a meane . Vertue hateth extreames . For vertue and truth refuse extreames : and doe fixe their seates in a meane . All things are neuer to be reprehended together , all things are neuer to be allowed together : we must neuer deny all things , neuer beleeue all things , neuer distrust all things ; we must neuer condemne many for the fault of few , nor iustifie all for the holines of some : But in all things it behooueth vs to follow the rule and prescript of reason ; and beware , that we be not drawne by the violence of our perturbations to extreames .

And it is a rule of wisedome , in iudging of things , not to respect eyther the ●ntiquity , or the newnes of them , that by it they should eyther be approued or disproued :

Antiquity doth not patronize nor vphold sinne .

This rule hath place in morality not in matters of faith .

for there are many euill things , which a long time haue beene vsed ; and there be many good things , lately found out : so that antiquity is neyther sufficient to iustifie that which is euill ; nor newnes to condemne that , which is good : but in all things iudgement ought to be taken from the price and valour of things , not from the ●eares . For from antiquity to sinne there commeth no other ●hing , but that it is lesse curable : neyther doth newnes take any ●hing from vertue , but that it is lesse knowne .

It is another rule of wisedome , not to be deceaued in figures ●nd apparences of things ; Apparences of things doe often deceaue vs . so that forth-with me pronounce ●ur opinion of them : for all is not gold that glittereth , nor all ●ood that hath the shadow of goodnes . Oftentimes vnder ho●ey there is gall , and vnder flowers thornes are hid . Remember ●hat Aristotle sayth , Some lyes haue more apparency and sem●ance of truth , then truth it selfe . It may also be , that euill hath ●ore likelihood of goodness then goodnes it selfe . And aboue 〈◊〉 things it is to be obserued , that as to proceede with grauity is ●igne of wisedome ; so to goe forward with leuity and careles●s , is a token of folly . In what a man ought to be circumspect . For this cause , in these sixe things thou ●ghtest to be very circumspect and prudent , that is , in beleeuing , in yeelding , in promising , in determining , in conuersing with men , but especially in anger : for often-times it hath been noted that men haue falne into very great dangers , who in these haue beene light and carelesse . Note . For to beleeue easily , springeth from the lenity of the hart : to promise easily , taketh away the liberty : to yeeld easily , begetteth occasion of repentance : to determine easily , is next to the danger of erring , as it happened to Dauid in the cause of Mephiboseth : to be easie in acquaintance and conuersation , bringeth contempt : lastly , to be easily angry , is a manifest token of foolishnes . For it is written , He that is patient , Prou. 14. hath much wisedome : but he that is soone displeased , exalteth foolishnes .

Of certaine meanes , by which this vertue is gotten .

TO the attainment of this vertue , amongst many other means , the experience of errors past , and the euent of things , both of our owne , and of others well brought to p●●se is conducent and auaileable : for from these many counsailes and rules of wisedome are for the most part taken ; and for this cause it is sayd , that the memory of auntient things is a familier helper and a mistres of wisedome ; and that the present day is a Scholler of the former . Eccles. 1. Wherfore Salomon sayth also ; The thing that hath beene , commeth to passe againe , and the thing that hath beene done , shall be done againe . For by the things past the present are iudged , and by the present the things past . But aboue all things profound and true humility of hart , helpeth very much to the obtayning of this vertue : as on the contrary side pride hindereth and destroyeth all . Therefore it is written ; Where there is humility , there is wisedome . Besides this all the holy Scriptures doe proclaime , that God is the teacher of the humble , and a maister vnto the little ones , who reuealeth his misteries vnto them ▪ Neuertheles our humility ought not to be such , that it shoul● be subiected and ouer-ruled by euery ones opinion , Euery opinion is not to be followed . and be caried about with euery wind . For this is not humility , but insta●bility , and debility of hart . To this vice the wise-man bein● willing to vse a remedy , sayth : Be not too humble in thy wised●● As if he should say , Ecclesi 13. A man ought to be constant in the 〈◊〉 things , he professeth , being founded on a iust and a catholi●● foundation ; nor ought he to be easily remoued from his purpose : as some weakelings are , who suffer themselues to be seduced by euery opinion , and to be tossed and turned euery way .

The last thing , which is most profitable for the attayning of this vertue , is humble and deuout Prayer . For seeing that it is an especiall duty of the holy Ghost , to illuminate mans vnderstanding with the gift of Science , wisedome , counsaile , and vnderstanding : with how much more humility & deuotion man commeth to the holy Ghost , bringing the hart of a Disciple and a little one ; so much more perfectly is he instructed , and honored with these heauenly gifts . Matter is not wanting vnto vs , to discourse of this vertue more copiously , ( for seeing that it is the guide & conducter of al other vertues , it is necessary that being the leader it should not be blind , least the whole body of vertues should be darke and without eyes ) yet seeing that we endeuour to be briefe , we will be no more prolixe . And because all those things hetherto spoken pertaine to the reformation of ones selfe , and to the composition and well ordering of his body and soule , which is the first part of the iustice and righteousnes , which before we haue set downe : it remayneth that now we speake of the second part , which teacheth what man oweth to his neighbour .

Of that which man oweth vnto his neighbour . CHAP. XV.

THE second part of iustice is , that a man render to his neighbour , The second part of iustice . that he oweth him . That is , that he exercise towards him loue and mercy , according to the commaundement of God . How necessary this part is , and how often commaunded in the holy Scripture , which is the rule and line , according to which our life is to be squared , no man will easily beleeue except he hath beene conuersant in it . Reade the Prophets , Gospels , and Epistles : thou shalt haue it so obuious , and so many times commended vnto vs , that thou canst not but exceedingly meruaile . In Esay God teacheth most exc●llently , how our neighbour is to be handled : when the Iewes complayning said , Lord , Esay , 58 , wherefore fast we , and thou seest it not ? wee put our liues t● straightnesse , & thou regardest it not ? The Lord answereth , Behold when you fast , your lust remaineth still , for yee doe no lesse violence to your debters : loe ye fast to strife and debate , and to smite with your fist without mercy : nowe yee shall not fast thus , that your voyce might be heard aboue . Thinke yee this fast pleaseth me , that a man should chasten himselfe for a day ? and to hang downe his head like a Bulrush , and to lye vpon the earth in an hairie-cloth ? Should that be called fasting , or a day that pleaseth the Lord ? Doth not this fasting rather please me , That thou lose the wicked bands , that thou take of the ouer-heauy burdens , that thou let the oppressed goe free , and breake all manner of yoke ? To deale thy bread to the hungry , and to bring the poore wandring home into thy house ? When thou seest the naked , that thou couer him , and hide not thy selfe from thine own flesh ? Then shall thy light breake forth as the morning , and thy health florish right shortly : righteousnes shall goe before thee , and the glory of the Lord shall embrace thee ?

He prosecuteth this matter to the end of the chapter . Thou seest therefore , my brother , in what thing God hath placed a great part of true iustice and righteousnes , and howe religiously he would haue vs to be charitable and mercifull , to our bretheren and neighbours . What shall I 〈◊〉 of the Apostle Paule , in whose Epistles nothing is so frequent and vsuall , as this commaundement ? With what great praise setteth he foorth Charitie ? how doth he exemplifie and extoll it ? how gallantly dooth he depaint the excellencie of it ? how preferreth he it before all other vertues , calling it the most excellent way to come vnto the Lord ? 1 , Cor , 12 , Not content with thys , in one place he calleth it . The bond of perfection . Colos 3 , In another place he sayth ; That Charitie is the end of all the commaundements of God . 1 , Tim , 1 , And againe in another place ; Rom , 13 , He that loueth his neighbour , hath fulfilled the Law . What greater prayse may be vttered or spoken of any other vertue ? Besides all thys , the most beloued disciple of Christ , I meane Iohn , in his canonicall Epistles , doth repeate nothing so often , neyther commendeth any thing so much , as this vertue . And that he teacheth in his Epistles , he confirmeth in his history , nothing was so common in his mouth , as , Bretheren , loue one another , and that through the whole course of hys lyfe , Ierome vpon the sixt chap. of the Epistle to the Galathians . yea when he was conuersant among the Disciples , hee would often and sundry times on one day repeate it : and when he was demaunded why he repeated it so often , he answered the demaunders ; Because it is the precept of the Lord , and if it alone be done , it is sufficient .

Of the duties of Charitie .

HE therefore that would satisfie the Diuine will , let him assuredly knowe , that amongst all the principall matters that GOD commaundeth , there is not one so much beate vppon and so often required , Charitie is not a naked and a bare affection . as this commaundement of loue : yet so that we vnderstand not thys to be a bare and a naked affection , but to haue annexed vnto it all the effects , which are wont to concurre with true loue : for otherwise it were not woorthy of the name of loue , 1 , Iohn 3 , as the same Euangelist showeth , saying : Who so hath this worlds good , and seeth his brother haue neede , and shutteth vp his compassion from him : howe dwelleth the loue of God in him ? My babes , let vs not loue in word , neyther in tongue , but in deed and in verity . Therefore vnder the name of loue , amongst many other , Sixe duties of Charitie sixe things are comprehended ; To loue , to counsayle , to releeue , to beare , to pardon , and to teach by good examples : which workes are so ioyned with Charitie , that as any one hath moe or fewer of them , he hath more or lesse Charitie . Thys we say to this end , because there are found some who say ; I loue . but theyr loue hath no effect , but the name onely . There be others who loue , and by good admonitions and counsailes , doe giue some relish of it : but they doe not open theyr coffers , neither put theyr hands into theyr Chest , that they may releeue the necessities of theyr brethren and neyghbours . Againe , there be others that helpe theyr neyghbour with theyr aduice , & releeue hym with that they possesse : yet they beare not the iniuries and infirmities of theyr brother , nor follow the counsaile of the Apostle , who sayth , Gala , 6. Beare ye one anothers burden , & so fulfil the law of Christ . Some beare patiently the iniury offered vnto them , but they do not pardon mercifully him that hath iniured them : and although in their harts they beare no hate , yet outwardly they doe not show forth their loue by benefits , by pliantnesse , and by fauour . These , although they doe not faile in the first , yet they doe not profit in the second : neither doe they come to the perfection of this vertue . There be some that haue all the fore-said effects : but they edifie theyr neighbor neyther with words nor with good examples , which surely is the noblest among the duties of Charitie .

According to this order euery man may examine himselfe , that he may vnderstand what he hath , and what is wanting vnto him in this vertue . For we may say , hee that loueth , is in the first degree of charitie : hee that loueth , and giueth counsell , in the second : he that loueth , counsaileth , and releeueth , in the third : he that loueth , counsaileth , releeueth , and suffereth , in the fourth : he that loueth , counsaileth , releeueth , suffereth , and pardoneth , in the fift : but he that loueth , counsaileth , succoureth , suffereth , pardoneth , and teacheth edyfying by examples , or godly words , which is properly of those that are perfect , and who are Apostolike men , he hath ascended the sixt steppe , and standeth vpon the vpmost staire . And these be the positiue or affirmatiue acts , which are required in charitie : for they showe what we ought to doe for our neighbour .

The negatiue duties of Charitie . There be others negatiue , which teach what wee ought not to doe to our neighbour ; of which sort these are . Not to iudge another ; not to detract another mans estimation ; not to couet his goods ; not to lust after the dignity or the wife of our neighbour : not to giue him an offence , or scandalize him , eyther by raylings , or vnhonest words , or those that are superfluous , much lesse by examples , or ill counsailes . He that diligently obserueth all these , he fulfilleth whatsoeuer is required in the perfection of this diuine commaundement . And if thou desirest a particuler and a briefe memory of all these comprehended in one worde , see that thou hast , Wee must haue the hart of a mother towards our neyghbour . as wee sayd before , the hart of a mother towards thy neighbour , and thou shalt altogether fulfill whatsoeuer hath hetherto been spoken . Consider how a wise & a religious mother , louing her sonne , admonisheth him , if any danger be neere vnto him ; she succoureth him in need , she beareth his errors and faults with patience , sometimes chasticing them with iustice , some-times couering and concealing them with wisedom . For all vertues do waite vpon this one as the Queene and mother of all other Vertues . Consider also howe the same mother reioyceth at the good , and sorroweth at the ill hap of her sonne ; no otherwise then if they were her owne : With what great zeale she affecteth his profit and honour ; how deuoutly and diligently she alwayes prayeth vnto GOD for him ; to be short , how shee is more carefull for the health and safety of her sonne , then for her owne : and that shee is cruell and seuere towards herselfe , that shee may be gentle and good to her sonne . If thou canst come thus farre , that thou louest thy neighbour with such an hart , then thou art come to the perfection of chatie : but if it be not giuen vnto thee to ascend so high , yet at least let this be the scope of thy desires , and alwayes direct thy lyfe hether ; that thou maist be lifted higher and higher , and that thou mayst not sticke in lower matters .

But if thou shalt aske mee , howe thou mayest be induced with such an hart to loue a forreiner : How such an hart is to be purchased . I say that thou oughtest to consider of thy neighbour , not as a forreiner or an alian ; but as the image of GOD , the workmanshyp of his hands , & his sonne , and the liuely member of Christ . Hence it is that Saint Paule so often admonisheth vs , that all we are the members of Christ : therefore , by sinning against our neighbour , wee sinne against Christ ; and by dooing good vnto our neighbour wee do good vnto Christ . So that thou must consider of thy neighbour , not as a man , or such a man , but as of Christ himselfe , or a liuely member of him . And although thy neighbour be not such an one in respect of the matter of his body , yet hee is such an one in regard of the participation of the same spirit , and of the greatnes of the reward & remuneration : seeing that Christ sayth , He that receaueth his neighbour , receiueth him ; neyther shall his reward be other , then if hee had receiued Christ hymselfe .

Remember also all the commendations of thys Vertue , before sette downe of vs , and howe greatly it is commended of God . For if there be a liuely desire in thee to please God , wilt thou not endeuour to performe thys one thing so acceptable vnto him ? Consider what the loue of one kinsman is to another , for the onely participation of flesh and blood which is betweene them : and let it shame thee , if the grace of the spirituall vnion be not as forcible in thee , as carnall parentage or kindred . If thou shalt say , that in this there is a communion and a participation in one and the selfe same roote , All things common to vs with our neighbour . and in the blood of eyther : consider howe much more noble that coniunction and communion is , which is betweene the faythfull , as the Apostle showeth , while we haue all the same Father , the same mother , the same Lorde , the same baptisme , the same hope , the same fayth , the same meate ; and the same spirit , who quickneth vs . We haue all the same Father GOD , the Church our mother , and Christ Iesus our Lord . We haue one fayth , which is that supernaturall light , of which we all pertake , and which seuereth vs , and maketh vs differ from all other Nations : one hope , which is the very glory of the heauenly inhearitance , in which wee all shall be of one hart and one mind : We haue one Baptisme , by which we are all adopted the sonnes of the same father , & made one anothers brethren : We haue one and the selfe same spirituall meate , euen the blessed body of Christ Iesus , which incar●ateth vs together , and maketh vs one with him : no otherwise then as one loafe is made of diuers cornes , and one wine of many grapes .

Besides all thys , we participate of one and the selfe-same spirit , which is the holy Ghost , who dwelleth in all the soules of the faythfull , whether it be by faith , or by fayth and grace together , quickning and sustaining vs in this life . If the members of the same body , albeit hauing diuers duties and functions , and differing also in forme , A simili●ude . doe so tenderly and mutually loue one another , because they liue by one and the selfe same reasonable soule ; how much more mutually ought faythfull Christians to loue one another , who are made aliue by that Diuine Spirit ; who by how much he is more noble , by so much also he is more powerfull , to knit and vnite those together , in whom he dwelleth ? If onely the kinred of flesh & blood can procure so great loue between kinsfolke , how much more shall so great an vnitie procure it , and the participation and communion of so noble and excellent things ?

Let that notable & rare example of that singuler loue , wherewith Christ hath loued vs , neuer slip out of thy minde : who hath loued vs so strongly , so sweetly , so graciously , so perfectly , not for any profit or neede to himselfe , not for any merrit of ours , that we being strengthened by so noble an example , and bound by so great a benefit , may forth-with prepare our selues , and as much as lyeth in vs , dispose our selues to loue our neighbour with such loue , that we may satisfie and obserue that commaundement , which our Sauiour Iesus hath giuen vnto vs , and so commended vnto vs , when he ascended to his Father , & left thys earth , saying ; This is my commaundement , that yee loue one another , as I haue loued you .

Of that which man oweth vnto God . CHAP. XVI .

AFter that we haue showne and declared what we owe to our selues , and to our neighbour , now we will set down , what we owe vnto God : This is the chiefest and noblest part of Christian iustice and righteousnes , vpon which three Theologicall vertues doe attend , Fayth , Hope , and Charity , which haue God for their obiect , with that vertue , which of Diuines is called Religion , whose obiect is the Diuine worship . A man shall satisfie all the bonds and obligations , which are contayned vnder this vertue , if towards God he hath such an hart , The hart of a sonne towards his parents . as a sonne hath towards his father . For euen as a man shall satisfie & content himselfe , if he hath the hart of a good Iudge ; and his neighbour , if he hath the hart of a mother ; so after a certaine manner of speaking , he shall satisfie God , if he loue him with such an hart , as a sonne is wont to loue his father : for it is one of the especiall functions and operations of the Spirit of Christ , to giue to man such an hart towards God . Now therfore consider diligently , what the hart of a sonne is towards his father : what is his loue , his feare , his reuerence , his obedience towards him , and the zeale of his fathers honour ; how he serueth him freely : with what affiance and boldnes he runneth vnto him in all his needs , how patiently he beareth his correction and chasticement , with all other duties and obseruances . Of such an hart and mind be thou towards God , and thou shalt absolutely fulfill this part of iustice and righteousnes . To prepare and procure such an ha●t , Nine vertues are required to prepare and furnish such an hart . nine vertues seeme especially necessary vn●o me : the first and principall of which is loue ; the second feare and reue●ence ; the third trust and confidence ; the fou●th 〈◊〉 of the honour of God ; the fift a pure intent in the ●●●rcise of the Di●ine worship ; the six● prayer and refuge to God in all needs and necessities ; the seauenth thanksgiuing for Diuine benefits ; the eight obedience and conformity of our will to Gods will ; the ninth humility & patience in all scourges and tribulations , which God sendeth vnto vs .

The loue of God . According to this order , the first and the especiall thing , that we ought to doe , is to loue God , after that manner , as he hath commaunded himselfe to be loued : that is , with all the hart , with all the soule , and with all our strength : so that whatsoeuer is in man , it is to worship and embrace God according to his kind : the vnderstanding by meditating vpon him ; the will by louing him ; the affections by inclining the●selues vnto that , which his loue requireth ; the strength and vigour of all the members & sences , by exercising themselues in those things , which his loue hath appointed .

The second thing , that is required after this holy loue , is feare , 2. Feare and reuerence . which springeth of this loue : for by how much more we loue any one , by so much we feare , that we doe not onely not lose him , but also that we doe not offend him . This is manifest in the loue of a good sonne towards his father , and of a wife towards her husband : who by how much she more tenderly loueth him , so much the more diligently she endeuoureth , least any thing be found in the house , that may offend her husband . This feare is the keeper of innocency : and therefore it is necessary , that it take deepe rooting in our harts : which thing the Prophet Dauid long agoe desired of God , when hee sayde ; Pierce through my flesh with thy feare : Psal. 119. for I am afrayde of thy iudgments . It was not inough for this most holy King to haue feare planted in his hart ; but also he would haue it pierced and thrust through his flesh and bowels , that through it he might haue a smarting sence of it , as a naile fastned through , which might stick in his mind for a perpetuall memoriall , to stirre him vp that he might not sleepe , and so in some-thing offend his eyes , whom he feareth : therefore it is most fitly sayd of Ecclesiasticus ; The feare of the Lord driueth out sinne . Ecclesi. 1. For by how much any one is feared , by so much more diligently we take heed that we doe not offend him . It pertayneth to this holy feare , not only not to commit euill deeds , but also to examine the good , least perhaps they be not pure , or want their necessary circumstances : least a thing of it selfe good , by our defect be made euill , and vnprofitable . For Saint Gregory sayd very well ; It pertayneth to a righteous man to feare a fault , where no fault is . Such a feare holy Iob had , when he sayd , I did feare all my works , knowing , Iob. 9. that thou doost not spare the offender . It pertayneth also to this feare , that when we are present in the Church at Diuine seruice , especially where the holy Sacrament is administred , that we chat not , nor walke , nor vnreuerently gaze about , casting our eyes now hether , now thether , as many doe : but we ought to abide there with feare , and great reuerence in the presence of the Diuine maiestie , How feare is bred in vs . who is there after a speciall manner . But if thou askest me , how this holy affection is begot and bred in our soules ; I say , as I sayd a little before , that the loue of God is the especiall roote of it . After which , seruile feare in like manner auayleth , which is the beginning of filiall feare , and doth bring it into the soule , no otherwise then the bristle doth bring the Shoomakers lyne into the shooe . To nourish and increase this holy affection , the consideration of the exceeding highnes of the Diuine maiesty is profitable , and the consideration of the depth and profundity of Gods iudgements , the greatnes of his iustice , and the multitude of our sinnes , but especially the resistance , which we make against Diuine inspirations . Therfore it is great wisedome , to busie and occupy our minds with these foure considerations : for so this holy feare is begot and preserued in our soules . Of this feare we haue more copiously spoken in the eight and twenty Chapter of the precedent booke .

The third vertue , 3. Trust and confidence . A similitude . which is required in this Diuine worke , is trust and confidence : that is , euen as a sonne in all his troubles and necessities , which happen vnto him , trusteth and affianceth his repose in his father ( especially if he be rich and powerfull ) that his helpe and fatherly prouidence will not at any time faile him : so also in this matter let a man haue the hart of a sonne so enlarged , that considering he hath such a father , as he hath , in whose hands is all the power of heauen and earth , let him boldly hope and assuredly trust , that in all troubles , that betide him he shall finde helpe in that father ; and let him constantly perswade himselfe , that if he turne vnto him , hoping in the mercy of this heauenly father , he shall altogether be deliuered from euill , or it shall be ordered to his greater good , and further commodity . For if the sonne hath so great repose and security in his father ; how much more ought to be our confidence and trust in God , who is our father after a better manner , then all earthly fathers ; and is richer , then all the richest men of this world . But if thou shalt say , An obiection . that the scarcity of thy good works and deserts , and the multitude of the sinnes of thy passed life doe strike a feare into thee , whereby thou darest not expect or promise vnto thy selfe so great things from God ; The answer the remedy will be , if ( when this cogitation commeth into thy mind ) thou forth-with turnest thy mind from it , & turnest thy selfe wholy vnto God , and to his onely sonne our Sauiour and Mediatour . For then presently thou shalt recouer thy courage , and thy strength shall increase in him . A similitude . Euen as we add courage vnto them , who passe or ferry ouer any swift current or riuer , which with the swiftnes and velocity of the running , causeth the swimming and giddines of the head , and with some call or encouragement admonish them that they should not behold the water , but the earth or heauen , that they may more securely and healthfully passe : so those that be faint-harted and weaklings , are to be dealt withall in this busines , least heere they looke vpon themselues , or their sinnes .

But perhaps thou wilt say , Another obiection . whether shall I turne me , that I may procure this strength and confidence vnto me ? The answer I aunswer , that aboue all things the infinite goodnes and mercy of God is to be considered , which extendeth it selfe to all the wretchednes of thys world . Then his infallible promises are to be weighed , in which he promiseth grace and helpe to those that call vpon his Name , and doe flie vnto him . Neyther are we further to doubt . A similitude . For we see that the enemies themselues , doe not denie , their fauour & beneuolence to them that flie vnto their Tents , because they are marked for banishment with some brand or incision , but they graciously defend them in the time of danger , and heale theyr woundes . Consider also the multitude of benefits , which hetherto thou hast receaued of his gracious and bountifull hands ; and of his mercy , which thou hast already tryed in benefits past , The merits of Christ . learne to hope for things to come . But aboue all these looke vpon Christ with all his torments & merrits , in which there be especiall causes , why we may confidently presume to sue for the fauour of GOD ; seeing that it is manifest , that those merrits on the one part are so great , that they cannot be greater ; and on the other part are the treasuries of the Church , for remedy and releefe of all them , which stand in need of them . These are the cheefest props of our trust and confidence , which haue so strengthened and encouraged the Saints in those things they hoped , that they were more stedfast and and more vnmoueable then mount Sion . But it is greatly to be wondered at , that we , when we haue so great motiues to moue vs to hope , and so iust reasons to perswade vs to trust , yet that we are so weake and faint-harted , that when we see present danger to hang ouer our heads , forth-with wee flie into Egypt , to the shadow of Pharaoes Charriots . So that many seruants of GOD are found strong and couragious in fastings , feruent in prayers , liberall in almes , deedes , and exercised , and expert in other vertues : but very few are found , who haue so steddy a confidence , Dan. 13. as that holy woman Susanna had ; Whose hart ( when she was condemned to death , and brought to the place of execution ) had confidence and trust in the Lord . Hee that desireth moe authorities for the perswasion of this vertue , he may bring the whole store-house of the holy Scripture : especially the Psalmes and the Prophets , in which nothing is so vsuall and common , as hope in God , and assurednes of the Diuine ayde and assistance , which remayneth for them that trust in him .

The fourth vertue is the zeale of Gods honour ; The 4 , vertue which is the zeale of Gods honour . that is , if all our cogitations be to this end , that the honour of the Diuine maiesty may be encreased ; and be preferred , sanctified ; and glorified before all other things ; and that his will may be done in earth as it is in heauen : and that we haue this minde in vs , that no greater griefe can happen vnto vs , then to see the Diuine honour impugned or abused . Such a will was in the harts of those Saints , Psal. 69. in whose name it is sayd ; The zeale of thine house hath 〈◊〉 e●te● me . For their harts were so afflicted for this cause , and so great griefe of mind did feede vpon their bodies , that euident tokens of it were seene in them . If we did burne with the like zeale , forth-with we should be marked in our foreheads with that glorious signe of Ezechiell , and wee should liue free from all punishment and scourge of the Diuine iustice .

5. The purity of the intent . The fift vertue is the purity of the intent ; to which pertayneth , that in our actions we seeke not our selues , or our owne commodity ; but the glory & good pleasure of our Lord God : certainly perswading our selues , that as they that play at the game , A similitude . called , He that winneth , looseth ; by loosing they winne , and by winning they loose ; so also we , by how much more we traffique & negotiate with God without purpose of our owne profit , by so much we make the greater gaynes , and contrarily . Therefore in this poynt we must diligently aduice our selues , and examine all our actions with an vpright and an impartiall iudgement , as men iealous : that our mind doth respect no other thing in working , but God himselfe : for the property of naturall selfe-loue is very subtill ( as we sayd before ) & seeketh it selfe in all things . Many are rich in good works , which if they were tried by the touch of the Diuine iustice , would be found without this purity of intendment , Math. 6. which is that Euangelicall eye , which when it is cleare and simple , it maketh the whole body cleare ; but if it be wicked , it maketh the body full of darknes . Many men in great places and dignities , placed as well in the common-wealth as in the Church , seeing vertue laudable and beautifull in her functions , haue endeuoured themselues so to walke in her trackt , that they haue been reputed for good men ; and haue purged their hands from all filthy luker and vncleannes , which might by any meanes haue polluted their honours . Yet they haue done it for this respect , that they might not fall from that authority , they were placed in ; and that they might be fauoured of theyr Princes , and graced with great dignities and honours . And therfore theyr good works proceeded not from the liuely sparke of loue , or from the feare of God : neyther had they his obedience and glory theyr purposed end , but sought for their owne commodity , and the glory of man . But what soeuer is doone after thys manner , although it seeme somwhat in mans eyes , yet in Gods sight it is as smoake , and a shadow of righteousnes , & not true righteousnes . For before God workes are not acceptable , commended onely by the strength and grace of morrall vertues , neyther doe corporall actions and businesses please him , no not if a man should sacrifice his owne sonne : but onely that spirit of loue sent from heauen , & all that , which groweth on this roote , is acceptable in the Diuine sight . In the Temple there was not any thing , 3 , Regum , 6 which eyther was not gold , or that was not couered with pure gold : so it is not lawfull that any thing should be in the liuely Temple of our soule , which is not eyther charitie , or ouer-guilded & deaurated with charity . The intent approueth & commendeth the worke . Therefore the seruant of God should not so much respect that he doth , as the end which he intendeth and destineth it for . For workes very base and of low account , beeing doone for an excellent intent , become most ●●ellent , and contrarily : For God doth not so regard the body of the worke , as the soule of the intention , which proceedeth of charity . Thys is to imitate after a certaine manner the most noble , and most gracious loue of the sonne of God , who commaundeth in his Gospell , that we should loue after the same manner , as he before loued : that is , of pure good will , and not for the cause of any profit . And seeing that among the circumstances of charitie , which is in God , this is most admirable , he shall be the happiest , who in all the works that he doth , endeuoureth to imitate this : Hee that doth thus , let him assuredly beleeue , that he is entirely beloued of God , as beeing very like vnto him in the perfection of beautie , and puritie of intent : for similitude and likenes , is wont to get and winne loue .

Wherfore , With what intent good is to bee doone . let man turne his eyes from all humane respects , when he dooth good : and let him haue them fixed vpon God , neyther let him suffer , that those workes which are in so great reckoning and price with God , serue humane regards . If a noble and a beautifull woman , A similitude . worthy of a Kings bed , should be married to a foule Collyer , it would mooue all to compassion that beheld her : after the same manner , and much more effectually shall he be mooued , that seeth vertues , woorthy of God , and diuine reward , to be made vassals to compasse the drosse & dung of thys world . A pure intent is to be craued of GOD. But because this purenesse of intent is not so easily obtained , let man desire it instantly of God in all hys prayers ; especially in that part of prayer , which the Lord himselfe taught his Apostles , where it is said ; Thy wil be done in earth as it is in heauen . That as all the heauenly Armies doe the will of GOD with a most pure intent , onely that they may please him : so also let man , as much as lyes in him , heere in earth imitate that heauenly custome and stile : not because besides that that we please God , we may not come to his kingdome : but because workes are so much the more perfect , as they are voyder and nakeder of all priuate and selfe commoditie .

The sixt Vertue is Prayer , by meanes of which we ought to haue recourse to our Father in the time of tribulation , 6. Prayer . as chyldren haue , who when they are feared or daunted , foorth-with runne to the bosome and lappe of their Father . We haue neede of this prayer , that 〈◊〉 ●ay haue our Father in continuall remembrance , and standing in his sight , wee may often conuerse and haue conference with him . For all these things are annexed to the bond and duty of a good sonne towards his Father . But because the vse and necessity of this vertue is knowne to euery body , seeing we labour to be briefe , in this place we will speake no further of it .

7. Thanks-giuing . The seauenth Vertue is giuing of thanks , to which belongeth to haue alwaies a gratefull hart for all the benefits we haue receiued of God : and such a tongue , which alwaies may be occupied in giuing thanks to God , for the same : saying with the Prophet , Psalm . 34 , I will alwayes giue thankes vnto the Lord : his praise shall euer be in my mouth . And in another place , O let my mouth be filled with thy praise : Psalm , 71 , that I may sing of thy glory & honour all the day long . For seeing that God doth continually giue vs life , and preserueth vs in that estate he hath allotted vs , and daily , yea euery moment , showreth vpon vs his benefits , by the motion of the heauens , and the continuall seruice of all creatures : who wil refuse or desist to praise him daily and continually , who alwaies preserueth and gouerneth vs , and bestoweth a thousand blessings vpon vs ? Let this be the beginning of all our exercises ▪ hence ( as Saint 〈◊〉 admonisheth vs ) let all our prayers begin . So that in the morning , and at noone , and at night , and in the night , or at what time soeuer we giue thanks to God for all his benefits , particuler and generall , as well of nature as of grace : let vs then yeeld him greater thanks for his greater and larger benefits and blessings ; of which sort these are , that for all men he became a man ; that he shedde for vs all the blood hee had : and especially in all these benefits this circumstance is to be considered , that he bestowed all these benefits vpon vs , not moued by any priuate commoditie to himselfe , but of his meere loue and goodnes .

Of the foure degrees of obedience .

THE eyght Vertue , 8. Obedience . which we owe to this heauenly Father , is a generall obedience in all those things , which hee hath commaunded : in which consisteth the sum and complement of all righteousnes . This Vertue hath three degrees ; the first is , to obey the diuine commaundements : the second , the diuine counsailes : and the third , to obey the inspirations and inward callings of GOD. The obeying of the commaundements of God , are absolutely necessary vnto saluation : the counsailes do helpe a man to keepe them , without which , man is oftentimes endangered , and ieopardeth himselfe in them : for not to swear at all , although it be in a true and a iust matter , maketh vs that we neuer sweare falsely . Patience maketh vs , that we lose not the peace of minde and charitie . Not to possesse any thing of our owne , maketh vs that we doe not desire or couet any thing of anothers . To doe well vnto those that doe ill vnto vs , is profitable for vs that we doe not ill vnto our selues . Therefore the counsailes are as Bulwarkes and Fortresses vnto the commaundements : and therefore let him that meaneth to hit his ayme & obtaine his purposed scope , not be content with the keeping of one , but also let him contend , as much as he is able according to his degree and condition , A similitude . to obserue the other . For euen as hee that would ferry ouer a swift Riuer , doth not directly ferry ouer it , but somewhat crooketh his course , and forceth his boat somwhat vp the streame , that he may come the better to his roade : so the seruant of God ought not onely to consider what is sufficient for saluation , but also he ought to begin & keep a course some-what more straight and hard , that albeit he cannot attaine the perfection proposed vnto himselfe , yet at the least hee may attaine saluation .

The thyrd degree . The thyrd degree that we spoke of , is to obey the Diuine inspirations and callings . For good seruaunts doe not onely obey theyr Maisters in those things , which are commaunded vnto them by the voyce of theyr Maisters , but also in those thinges , which they signifie vnto them by some nod or token . But because we may here easily be deceiued , supposing that it is a Diuine inspiration , which is eyther of the deuill , or of man , it behoueth vs to obserue diligently that of Saint Iohn ; Beleeue not euery spirit , 1 , Iohn , 4 , but proue the spirits whether they are of God or not . The Scriptures are to be our onely direction in this , neyther must we harken vnto any thing , which crosseth the analogie of fayth , or Gods reuealed will in his word . That sentence of Samuel must haue place in vs ; 1 , Kings , 15. Obedience is better then sacrifice .

To these three degrees a fourth is ioyned , The fourth degree of obedience . which is a perfect conformity of our 〈◊〉 with the will of God , or a yeelding of our selues vnto Gods disposing of vs in whatsoeuer : so that with a pacified minde and patiently we beare alike both dishonour and honour , infamy and good report , health and sicknes , death and life , humbly submitting our selues to all those things , which he hath determined and decreed of vs , patiently bearing as well scourges as cherishings & comforts , taking in good part as well the taking away of graces , as the enioying of them : not respecting that which is giuen , but him , who giueth ; and the loue wherewith he giueth : for a Father chasticeth and cherrisheth his sonne , accordingly as he knoweth it to be conducent to his health and safety . We may say of that man , who hath attained these foure degrees of obedience , that he hath come to that resignation of himselfe , which is commended with so great praises of those that sette downe and extoll a spirituall life , which deliuereth a man into Gods hands , no otherwise to be handled , then soft waxe is handled in the hands of an Artificer . It is called Resignation , A similitude . because euen as he that resigneth a benefice , vtterly depriueth himselfe of it , and committeth it wholy to the next incombent , that hee may dispose of it according to his minde , without contradiction of the former professour : so a perfect man rendereth himselfe ouer into the Diuine hands , so that hereafter he will not be his owne , nor liue to himselfe ; nor eate , nor sleepe , nor labour for himselfe , but for the only glorie of his Creator , conforming himselfe to the Diuine will , in all things as hee disposeth of him : receiuing from his handes all scourges , and tribulations , which are sent , and that with great quiet and tranquility of minde , depriuing himselfe of his owne liberty and will , that the will of the Lord may be onely doone , to whom he acknowledgeth himselfe to be infinitely bound . After this maner the Prophet signifyeth himselfe to haue beene resigned , Psalm , 73 , when he saith ; I am as a beast before thee : and I am alway by thee . For euen as a beast goeth not whether he will , nor resteth nor worketh when he pleaseth , but in all things obeyeth his Gouernour : so ought the seruant of God to do , by submitting himselfe perfectly vnto God .

Thys is that whereof the Prophet Esay speaketh , saying : The Lord GOD hath opened myne eare , Esay , 58 , and I will not gaine-say him , I haue not gone backewards : in those things he hath commaunded me , albeit they were sharpe and difficult . Those mysticall beastes of Ezechiell doe signifie the same thing , of which it is written , Ezech , 1 , that whether as the spirit ledde them , ( that is , the inspiration of the holy Ghost ) thether they went , and returned not in theyr going . By which figure is declared , with what great alacritie of mind , and with what great ioy a man ought to runne to all those things , which he vnderstandeth to be according to the will of his Lord . Wherefore , the readines and promptnes of will is not onely here required , but also the discretion of the vnderstanding , and the discretion of the spirit , as we haue sayd before , least we be deceaued , embracing our owne will for the will of GOD : yea , speaking after the common manner , all that ought to be suspected of vs , to which at any time wee are inclined by the guydance of our owne will : and that we suppose that there is more securitie in whatsoeuer is contrarie vnto it .

This is the noblest and the greatest sacrifice , that man can offer vnto God : for in other sacrifices , he offereth his , but in this he offereth himselfe ; and the same difference which is betweene man himselfe and his goods , is also found between these two kind of sacrifices . In such a sacrifice that of Saint Augustine is fulfilled ; Although God is the Lord of all things , yet it is not lawfull for all to say with Dauid ; O Lord I am thine : but for them onely , who haue put of their owne liberty , and haue wholy vowed and deuoted themselues to the Diuine worship , and after this manner are made his . This is the most conuenient disposition and order to come to the perfection of a Christian life . For seeing that our Lord God of his infinite goodnes , is alwayes ready to enrich and reforme man , when he resisteth not , nor contradicteth his will , but is wholy dedicated to his obedience : he can easily worke in him whatsoeuer he pleaseth , and make him as another Dauid , a man according to his owne hart .

Of patience in aduersitie .

THat we may more fitly and commodiously come to that last degree of obedience , 9. Patience . the last of those nine vertues will helpe vs very much , which I reckoned vp in the beginning of this Chapter , that is patience in aduersity and tribulation , which oftentimes is sent vnto vs of our most louing father for our exercise and greater good . To this patience Salomon inuiteth vs in his Prouerbs , Prou. 3. saying ; My sonne , refuse not the chastening of the Lord , neyther faint when thou art corrected of him : For whom the Lord loueth , him he chasteneth , and yet delighteth in him , euen as a father in his owne sonne . Which sentence of Salomon the Apostle more largely expresseth , in his Epistle to the Hebrewes , where he exhorteth vs to patience ; Heb. 12. My sonne , sayth he , despise not thou the chastening of the Lord , neyther faynt when thou art rebuked of him . For whom the Lord loueth he chasteneth , and scourgeth euery sonne that he receaueth . If yee endure chastening , God tendreth you as his sonnes : for what sonne is he whom the father chasteneth not ? But if yee be without chastisement , whereof all are pertakers , then are yee bastards , and not sonnes . Furthermore , we haue had fathers of our flesh , which corrected vs , and we gaue them reuerence : shall we not then much rather be in subiection vnto the father of spirits , and liue ? All these words doe sufficiently and plainly testifie , that it is the duty of a father to chastice and correct his sonne : and in like manner that it is the duty of a good sonne , to submit himselfe with all humility , and to esteeme the scourges of his father , as great benefits , and signes of lo●e and fatherly good will . Th● only begotten sonne of the eternall father , hath ●aught vs this by his owne example , when he sayd to Saint Pe●er ▪ willing to deliuer him from death : Iohn , 18 , Shall I 〈◊〉 drinke of the cup which my father hath giuen me ? As if he should haue sayd : If this cup had beene proffered and giuen to me of another , it might haue been that thou mightest haue hindered me to drink of it : but because it commeth to me from that father , who best knoweth how to helpe , and can and will helpe his sonnes , shal it not be drunk of , yea neuer seeking further any other reason , but because it is sent of my father ?

Neuertheles there are some , who in the time of peace doe seeme very subiect and submissiue vnto this father , and conformable vnto his will , who in the time of tribulation doe start backwards , and doe show that this their conformity was false and deceitfull : A similitude . because in the ●●me of neede they lost it , as effeminate and cowardly Souldiers , who in the time of peace and truce , doe boast of their valour and prowesse , but when they come to fight they cast away both their courage and Armour . Therfore in the continuall conflict of this present life , it behooueth vs alwayes to be armed for the warre with spirituall compleat Armour , that we may preuaile and ouercome in the time of neede . First therfore we must consider , that the afflictions of this world are not worthy of the future glory , for the ioy of that eternall light is so great , that although we were to enioy it but one small houre , yet for it we ought willingly to embrace all afflictions , and despise all the pompe of the world . For as the Apostle sayth , 2 , Cor. 4. The mom●nt any lightnes of our tribulation , prepareth an exceeding , and an eternall waight of glory vnto vs . While we looke not on the things which are seene , but on the things which are not seene : For the things which are seene , are temporall : but the things which are not seene , are eternall .

Consider also , that too much prosperity oftentimes doth puffe vp the mind with pride : & contrarily that aduersity doth purifie the hart by wholsome sorrow : so that that doth swel the hart , but this albeit it be swelled and puffed vp , doth bring it downe and humble it . In that man for the most part forgetteth ●imselfe , in this he also remembreth God : by that good works 〈◊〉 lost , by 〈…〉 are 〈◊〉 of and get pardon , and the soule is 〈◊〉 ●ha● it offe●d not 〈◊〉 . If perhaps continuall infirmity and sicknes afflict thee , thou 〈◊〉 th●nk● , that the Lord God ( when he 〈◊〉 that 〈◊〉 wo●ld ●or●e much mischiefe if we were in health ) doth clip thy 〈◊〉 , and makes thee vnapt to doe things by the meanes of th●t sick●es . And surely it seemes much better vnto me that a man should be sicke , and broken through dis●ases , then being sou●d should 〈◊〉 in sinne , and add new offences vnto old . For as the Lord sayth ; It is ●etter for thee to 〈◊〉 into life halt or maymed , Math. 1● . rather then thou shouldest , hauing 〈…〉 o● 〈◊〉 feete , 〈◊〉 c●st i●to e●erlasting fire . It is certainly knowne to euery body , that our Lord , most mercifull by nature is not delighted in torturing vs , but doth seeke by all meanes to cure our wounds with ●●dicines contrary to our infirmity ▪ for when as we are fallen into a disease by pleasures , it is behoofeful that we be healed by sorrowes and aduersity : and if our infirmity arise by vnlawfull things , that we take it a●ay by with-drawing of things lawfull . By which it is manifest , that the supreame goodnes is angry in this world , that it may not be angry in the other ▪ therefore he now mercifully vseth his rigour , least afterwards should vse iust vengeance . For as Saint Ierome sayth , it is great anger that God is not angry with sinners . Ierome . He therefore that will not here be chastised with sonnes , shall be damned in hell with deuils . Wherefore worthily Saint Bernard praying vnto God , cryed out , Bernard . saying ; O Lord here burne me , here cut me in peeces , that thou mayst eternally spare me . By this we may easily see , how carefull the Creatour of all things is for thee : for he doth not with-draw his hand from thee , neyther doth he too much giue thee the raine , least thou shouldest follow thine owne desires . Phisitians for the body doe willingly graunt vnto the sicke , of whose health they despaire , A similitude . all things that he desireth ; but to him whose health they hope to recouer , they prescribe a dyet , and will him to abstaine from all hurtfull things contrary to his health . Fathers also doe deny to giue money to dissolute and prodigall children , that they may not squander abroad theyr wealth : but at length they make them the heires of all theyr goods . That heauenly Phisitian of our soules and father of a●● fathers , ( after a certaine manner of speaking ) dealeth so with vs . Consider furthermore , how many and how great reproches our Redeemer suffered of them , he had created : how many slaunders , and blowes he bare , and how patiently he turned his couered face to those infernall iawes , that did spet vpon him : how mildly he suffered his head to be pricked and rent with thornes : how cheerefully hee receaued that most bitter potion for the quenching of his thirst : with what great silence he bore theyr scoffings , who mocking at him worshipped him : lastly , with what great feruour he offered himselfe , and hasted to death ▪ that he might free vs from death . Therfore let it not seeme a cruell thing vnto thee , if thou miserable vild and abiect man sufferest scourges , which he sendeth vnto thee , who for thy sinnes would not depart out of this life without scourges ; who came into it without sinnes . For it behooued Christ so to suffer , and enter into his glory : that he might act that in worke , which the Apostle teacheth in words : 2 , Tim. 2. No man shall be crowned , except he wrestl● lawfully . Therefore it is much better to suffer patiently all present euils in this world , which are profitable vnto vs ; then impatiently and vnquietly to suffer them : especially seeing that will thou nill thou , thou must suffer that which it pleaseth God to send , for nothing can resist his power .

Besides these , considerations and remedies , I will set down● another yet more effectuall : that is , that a man be well arm● alwayes to preserue this patience , against all afflictions and aduersities , which may arise against him on any side . A man must be arm●d against all euils that may be●ide him . For what other thing is to be looked for of the world so peruerse , of the flesh so weake , of the enuy of deuils , and maliciousnes of men ? Therfore he that is wise , ought to be armed against all accidents and euils that may happen vnto him ; as he , that is to take his iourney through his enemies Countrey . For by it he shall receaue two great commodities : the first , because that which is to be borne shall not seeme so great , if it be fore-seene : for darts fore-seene , as sayth Seneca , doe lesse hurt . Therfore Ecclesiasticus well admonisheth ; Goe to phisicke or euer thou be sicke . As he doth , Ecclesi. 18. who letteth himselfe blood , while he is in health . The second is , that he , that followeth our counsaile , is sure , to offer a s●crifice acceptable to God : after a certaine manner like vnto that , which Abraham offered , when he prepared himselfe to ●ffer his sonne Isaack . For as often as man doth set downe with himselfe , that this euil or that may happen vnto him from God , or from men , and he as the seruant of God prepareth himselfe , and hath determined already to receaue it with all humility and patience , and therfore resigneth himselfe into the hands of the Lord , and is ready to entertaine any tribulation , which way so euer it commeth , after that manner as Dauid did , the iniury offered and done vnto him of Semei , as though God had commaunded him to doe it ; let him be ascertayned , that if he haue his mind thus disposed , although that commeth not to passe he expected or supposed , yet it shall be as acceptable , as if it had happened vnto him . Therefore a Christian ought to remember , that this is one of the especiall parts of Christian profession , which Saint Peter teacheth , 1 , Pet. 2. saying ; If when yee doe well , yee suffer wrong , and shall take it patiently , then is there thanke with God : For heere-vnto verily were yee called . Therefore let a Christian , that liueth in this world , A similitude . thinke , that he is a rocke placed in the midst of the Sea , which on euery side is beate and crushed with waues and billowes , yet neuertheles he persisteth firme , neyther is remoued out of his place .

These things therfore are the more copiously handled of vs , because seeing that the profession of a Christian life ( as Saint Bernard sayth ) is diuided into ●wo parts , wherof one is to doe good , the other to suffer wrong ; and euery one knowes that the second part is more difficult then the first : therfore it were needfull to collect hether many cautions , and many remedies , because in this part there were greater danger . It is further to be noted in this place , that in this vertue of Patience according to the Doctors , Three degrees of patience . that there are three most excellent degrees , and one more perfect then another . The first is , patiently to suffer afflictions . The second is , of own accord to desire them for the loue of Christ Iesus . The third is , to reioyce in the same afflictions . Therfore the seruant of God must not be content be to be in the first degree of patience , but he must labour to come to the second ; and when he is come vnto this , he must not rest , but proceede vntill he hath attayned the third . We haue an example of the first degree in holy Iob ; of the second , in the holy Martirs , who so desired martirdome : of the third , in the holy Apostles , who reioyced that they were made worthy to suffer iniury for the name of Christ . Rom , 5 , The same ioy was in Saint Paule , as he testifieth of himselfe in a certaine place ; But let vs glory also , sayth he , in tribulations . And in another place , he ioyeth and glorieth in infirmities , 2 , Cor , 11 , in distresse , in scourges , &c. that he suffered for the Name of Christ . Philip , 2 , In another place speaking of his imprisonment , and his bonds , he desireth the Philippians , that they would be pertakers of his ioy , which he enioyed , in that he was imprisoned and bound with chaines for the loue of Christ . Moreouer , he sayth that this grace was giuen at the same time to the faythfull of the Church of Macedonia , 2 , Cor , 8 . because in much tryall of affliction , their ioy abounded , and theyr deepe pouertie a●ounded into the riches of theyr liberality . Thys is one of the chiefest degrees of patience , charitie , and perfection , to which an humane creature may ascend : but fewe ascend so high : and therefore the Lord hath commaunded it vnto none . But these are not so to be vnderstood , as though wee ought to reioyce at the death , calamities , and tribulations of our neighbours , parents , and kinsfolkes , much lesse of the Church : for the same charity , which requireth ioy of vs in the one , requireth sorrow and compassion in the other , seeing the nature of it is to reioyce with them that reioyce , and to weepe with them that weepe : which thing we see to haue been done of the Prophets , who dyd weepe all theyr liues long , because they did see the calamities and scourges of theyr fellow Cittizens . Whosoeuer therefore hath these nine conditions or vertues , shall haue a sonnes hart towards GOD ; and hath already fulfilled perfectly this part of iustice and righteousnes , which rendereth to euery one , yea to God , that which is due vnto hym .

Of the bond and dutie of diuers estates . CHAP. XVII .

AFter that we haue largely enough handled what generally appertaineth to all men , now it is time , that we speake particularly of seuerall and particuler estates of men . But because this tractate would prooue to prolixe & long , therefore I say briefely , besides those things that haue been spoken , that euery one must haue an eye and a diligent respect vnto those Lawes , ordinances and customes , that are prescribed and directed for his estate and condition , which are many and diuers , according to the diuersitie of estates in the Church & Common-w●●lth : in which some are Rulers and Ouerseers , What is meete for Rulers , and Ouerseers . and some subiects ; some Clergie , some Layetie , some maisters of families , &c. Euery one of which haue theyr peculiar lawes and constitutions . Of the Ruler and Ouerseer the Apostle sayth ; 2 , Tim , 4 , Watch thou in all things , lobour , fulfill thy ministerie . And Salomon admonisheth ; My so●●e , Prou , 6 , if thou be surety for thy neighbour , and hast fastened thy ●●●d for another man . Thou art bound with thine owne words , and taken with thine owne speech . Therefore my sonne doe thus , and thou ●●●●t be discharged : When thou art come into thy neighbors danger , goe thy wayes then so●ne , humble thy selfe , and with thy friendes intreate thy Creditour . Let not thine eyes sleepe , nor thine eye-lids slumber . S●ue thy selfe as a Doe from the hand of the Hunter , and as a bird from the hand of the Fouler . Neyther oughtest thou to wonder , that the Wiseman doth admonish thee to be so carefull in this case : For men are wont to be carefull in keeping of theyr things for two causes , eyther because they are of great price , or because they are in great danger and ieopardy . Both of these doe concurre in the charge of soules , neyther can the price of any thing be greater , nor the danger more . Therefore it is requisite and meete , that a Ruler and an Ouerseer , should be very carefull and circumspect .

It behooueth a subiect , that hee haue his eyes on his Ruler and Ouerseer , and that he reuerence him , not as a man , but as GOD ; The duty of a subiect . and that he do that he commaundeth him with as great alacritie and cheerefulnes of minde , and with as great deuotion , as if God himselfe had commaunded it . For if my Lord commaund me to obey the Steward of his house , when I obey the Steward , whom doe I obey but my Lord ? so also if God commaund me to obey my Ruler and Ouerseer , when I doe that he commaundeth me , I doe my obedience vnto God . If S. Paule commandeth seruants to obey theyr maisters , not as men , but as Christ ; howe much more ought subiects to obey their Rulers and Ouerseers , to whom they are bound by the bond of obedience ?

In this Obedience three degrees are set down : the first is , to obey onely in worke : Three degrees of obedience . the second , to obey in worke and will : the third , to obey in worke , will , and vnderstanding . For some doe that they are commaunded , but because the commaundement seemeth not vnto them iust and right , they doe it not willingly . Others doe it willingly , but they thinke that he that commaunded it , did not well vnderstand what he commanded . To be briefe , there be others , who haue wholy and altogether dedicated their vnderstanding to the diuine worship ; and do obey theyr Ruler and Ouerseer , as God , in worke , will , and vnderstanding . And doing this in worke , will , and vnderstanding , they humbly approue all that is commaunded them , without carrying any preiudice of them , of whom they are to be censured and iudged . Wherefore my brother , learne with all humilitie , affectionately to obey thy Ruler and Ouerseer , being mindfull of that is written : He that heareth you , heareth mee : and hee that despiseth you , Luke , 10 , despiseth mee . Doe not murmure nor speak ill of them , least thou heare , Your murmuring is not against vs , but against the Lord . Exod , 16 , Doe not basely or vildly esteeme of them least the Lord say vnto thee ; 1 , Kings , 8 , They haue not cast away thee , but me , that I should not rule ouer them . Doe not lie vnto them or deceaue them , least it be said vnto thee ; Thou hast not lyed vnto men , but vnto GOD. Acts , 5 , Least for thine offence thou perrish by suddaine death , because thou didst dare to lye , as they , who perrished after the same manner .

Let ●married wife giue her diligence to rule her house , and please her husband : The duty of a good Matrone . and when she hath satisfied her dutie , and done that belongs vnto her office , as much as she can let her attend vpon religion : yet so that she passe not the limits of her estate and condition .

The duty of a maister of a family . Let a Maister of a family , to whom God hath granted children , sette before his eyes as a glasse , the fearefull example of Ely , who was negligent in correcting and chastening his chyldren , whose punishment was , not onely the suddaine and vnthought of death of himselfe and his sonnes , but also the perpetuall depriuation and losse of the hie Priesthood , of which for that offence he was depriued . Let him marke and consider , that the sinnes of the chyldren , are after a certaine manner the sinnes also of the parents , and the destruction of the child , to be in like manner the destruction of the parent , of whom he was begotte and bred . For he is vtterly vnworthy the name of a Father , that begetteth chyldren not for heauen , but for this world . Therefore let him chastice his children , withdraw them from ill company , commend and commit them to religious Maisters and Tutors , and let it be his onely care , that they may be taught and instructed in the way of vertue : and from theyr cradles , after the example of Tobias , let him teach them the feare of the Lord . Let him often crosse them of their owne wils , and they that in the birth of theyr children haue been Fathers of theyr bodyes , now they are borne , let them be fathers of theyr soules . For it is not enough that parents should be as byrds , and other brute beastes , who after that they haue brought foorth their young ones doe only nourish them , and prouide meate for them : but a Father ought to be a father as a man , and as a Christian man , and as a true seruant of God , who educateth & traineth vp his chyldren , as the chyldren of God , and heyres of the kingdome of heauen : not that they should be the bond-slaues of sathan , and inhabitants of hell .

Let Maisters of families , who haue seruants and other houshold , be mi●dfull of the commination of S. Paule , who saith ; If any prouide not for his owne , 1 , Tim , 5 , and especially for them of his houshold , he hath denied the fayth : ( that is , the faithfulnes that he oweth , and to which he is bound ) and is worse then an infidell . Let them remember , that these are as Lambes of their sh●epefold , and that they are the Sheepheards , that should care and watch ouer them ; and let them thinke that the time will come , when as GOD will exact an account for them , Ier. 13. saying : Where is the flocke that was giuen thee ? the sheepe glorious and noble ? Worthelie he calleth them glorious and noble : for great is the price by which they are redeemed . Noble and glorious is the most sacred humanity of Christ , by which they are enobled . Therefore there is not any seruant , albeit abiect and base , who is not free and noble , in regard of the blood & humanity of Christ . Therfore let a goo● Christian striue and endeuour , that those that be in his house , may be free from all enormous vices ; as are quarrels and strifes , vnlawfull gaming , false and vaine oathes , blasphemies , fornications , &c. And furthermore , that they haue knowledge and skill in matters of Christianity ; and that they obserue the orders and constitutions of the Church ; and that especially vpon the Lords day they be at Church to heare Sermons and Diuine seruice : and that they be not contumacious and peruerse inthwarting the good and orderly proceedings of the Church , as the Puritans and Precisians of this time are , who by their ignorant zeale , & peeuish singularity disturbe the quiet and peace of the Church .

The first admonition in what esteeme and price vertues are to be had , that this rule may be better vnderstoode . CHAP. XVIII .

AS in the beginning of this rule we set downe certayne preambles agreeable and conuenient for this purpose ; so now the rule being perfected and absolute , for the better vnderstanding of it , I take it to be worth the labour , if I shall add certaine admonitions . For seeing that we haue spoken & discoursed of many kinds of vertues , it is behoofefull that we teach , which is worthier , and which lesse worthy : that we may estimate matters according to their dignity , and assigne a proper place to euery one . For he that selleth precious pearles & rich Iems , A similitude . ought very well to know them , that he be not deceaued in the price : and the ouer-seer and gouernour of any Princes house , ought to know the deserts of euery one in the house , that he may dispose of euery one according to his dignity ; for otherwise he should commit many errors , and offer much inequalitie : so a man that dealeth with the worth & value of these Iems , that is , of vertues , and he that as a good ouer-seer and gouernour of an house , is bound to render and tender to euery one of these vertues the due honour ; he must most exactly know the price and dignity of them : that comparing them betweene themselues , he may see which is to be preferred before another : least he ( as it is wont to be sayd ) be penny wise and pound foolish , least he I say , gather ashes , and cast away flower : which many doe .

The twofold order of vertues . Therfore we must know , that all the vertues , which hetherto we haue spoken of , may be reduced into a two-fold order ; for some of them be spirituall , inuisible , and internall ; and some corporall , visible , and externall . In the first order are theologicall vetues , with all other , which are referred vnto God , but especially Charity , which among all other vertues possesseth the first and chiefe place , as the Queene of all other . To this are many other noble vertues ioyned , and which are nearest vnto Charity in dignity ; as are , humility , chastity , mercy , patience , discretion , deuotion , poorenes of spirit , contempt of the world , denying of our owne will , the loue of the Crosse and of austerity ; and very many moe of this kind , which , by taking largely the signification of this word , we call vertues . They are called spirituall and internall vertues , because principally they reside and haue their being in the soule , although also they passe into externall works , as we see in Charity and deuotion : which albeit they are altogether internall , yet they produce their external acts to the honour and glory of God .

Other vertues are more externall and visible , as are fasting discipline , silence , solitarines , reading , singing , preaching , a Christian and a religious life . For albeit these vertues also reside and haue their being in the soule , yet their proper acts are more outward , then the former , The internall vertues are more excellent then the externall . which are often hid , and inuisible ; as are to beleeue , to loue , to hope , to contemplate , to be humbled , to be inwardly contrite for sinnes , to iudge discreetly , and so in others . Among all these vertues there is no doubt , but that the former are farre more excellent , and more necessary then the latter . For the Lord sayth vnto the woman of Samaria : Iohn , 4. Woman , beleeue me , the houre commeth , and now is , when the true worshippers shall worship the father in spirit , and in the truth : for such the father also requireth to worship him . God is a spirit , and they that worship him , must worship him in spirit , and in the truth . The same words fall also into our common speach , & children in Schooles are wont to learne those verses . If God be a spirit as verses record , Cato . In spirit and truth thy worship afford .

Wherfore also the Prophet Dauid describing the beauty of the Church , and of a soule , that is in the fauour of God , he saith ; The Kings daughter is all glorious within : her clothing is of wrought gold . Psal. 45. The same thing the Apostle insinuateth , when he sayth to his Disciple Timothy ; 1. Tim. 4. Exercise thy selfe vnto godlines : for bodily exercise profiteth little , but godlines is profitable vnto all things , hauing promises of the life that is now , and of that which is to come . In which place he vnderstandeth by godlines the worship of God , and mercy toward our neighbonr : and by bodily exercise , abstinence , and other corporall austerenes , as learned expositers auerre expounding this place .

This also the Heathen Philosophers vnderstood : Aristotle . For Aristotle , who albeit he writ very little concerning God , yet sayth ; If humane affaires be regarded of God , as we may very probably gather that they are , it is very likely , that he ioyeth in the best things , and in those that are the likest vnto him : but those are the mind and spirit of man . Therfore they that haue their spirits beautified and adorned with the knowledge of the truth , and reformed affections , are most acceptable vnto God .

The same thing Galen the Prince of Phisitians vnderstood ; Galen . for speaking in a certaine booke of the composition and frame of mans body , and of the vse and profit of the parts of it , when he had come to a certaine place , where the greatnes of the wisedome and prouidence of the supreame and omniscient workmaister shyned after a singuler and especiall manner ; being caried into a most deepe admiration of so great wonders , he as one forgetting his Phisick profession , on a sodaine flyeth to Diuinity , and exclayming sayth ; Others honor and worship God by Frankensence & Hecatombs ( which is a sacrifice of an hundred beasts ) but I will worship him by reuealing and publishing the greatnes of his wisedome , which so wisely knew how to order euery thing in the frame & fructure of this admirable workmanship ; and by telling of the greatnes of his power , which could effect euery thing so well ordered ; with the greatnes of his goodnes , which hath without any grudging or repining so aboundantly prouided for all creatures necessaries for the preseruation of themselues . This a Heathen Philosopher sayd : but I pray thee what could a Christian speake more perfectly ? what could he speake better , or more sacredly , yea , albeit he had reade that of the Prophet : I desire mercy and not sacrifice : and the knowledge of God more then whole burnt offerings ? Ose 6. Change the name of Hecatombe into a burnt offering , and thou shalt see that an Heathen Philosopher , and a Prophet of God doe speake one and the selfe same thing .

Notwithstanding that we haue spoken so great things of the vertues of the former kind , others also , which we haue bestowed in the second place , ( although they be of lesser dignity ) are of great waight & moment , both to compasse those that be greater , and also to preserue them : & also some of them are necessary , because they fal vnder precept . This may be proued by running through those vertues , which ere-while we spake of . For solitarines preserueth a man that he heareth not , seeth not , speaketh not , and that he doth not a thousand things , which might giue occasion to incurre danger , not only to lose the peace and tranquility of conscience , but also to make shipwrack of chastity and innocency . Euery one knowes how profitable silence is both to preserue piety and deuotion , and also to keepe a man from the sinnes , which are committed in much babling . For the Wise-man sayth , Prou. 10. Where much babling is , there must needes be offence . Fasting , besides that it is an act of temperance , it also chasticeth the body , strengtheneth the spirit , weakneth our enemies , and disposeth vnto prayer , reading , and contemplation ; it spareth and auoydeth superfluous costs , and deliuereth from lusts and wanton desires , in which gluttons , and belly-gods doe liue , being louers of trifles , contentions , quarrels , and of all dissolutenes , in all which gurmandizing Epicures are wont to be delighted . Furthermore , to reade godly bookes , to heare sermons , to attend on prayer , to sing Psalmes , and to be present at Diuine exercises , are plainly inough knowne to be acts and exercises of Religion , and motiues vnto piety , and meanes further to enlighten the vnderstanding , and more and more to inflame the affections with the loue of spirituall things . This is conuinced by so manifest experience , that if the Heretikes would haue seene to it , they had not fallen into so absurd errors , as they haue . For we daily see with our eyes , and feele with our hands , and behold in euery place where discipline , and obseruance of these exteriour matters are kept and obserued , that there vertues florish most , and that there is alwayes greater godlines , deuotion , and charity : and that there are seene more excellent persons , and that there the feare of the Lord , and Christianity her selfe are more perfect . But all things runne contrary , where no regard is had of them : For this obseruance being neglected , the conscience also , the manners , and life are neglected : for where there is greater occasion of sinne , there also moe and greater sinnes are committed .

For wee all , Terence . as one sayth , become worser through liberty . Euen as in a Vineyard well kept , A similitude . and fenced with a wall or an hedge , all things are in safety : so in that , which is ill kept , & not fenced , all things lye open to the lust and pray of theeues . The like happeneth to man , that is disordered , and will not be contayned within order and rule . What argument more manifest , I pray thee , may be desired for the dilucidation of this matter , that we may see the profit of these things , then that which proceedeth from experience ; For a man that desireth to obtayne and preserue that excellent vertue of deuotion , which maketh a man prompt and fit for all other vertues , and is as a spurre to all good , how shall it euer be possible , that an affection so supernaturall , and so delicate should be obtayned and preserued of that man ; who was neuer carefull for the safegard and keepe of himselfe ? The affection of deuotion how tender and delicate . For this affection is so delicate , and if it be lawfull so to speake , so fugitiue and fleeting , that in the twinkling or turning of an eye it sodainly vadeth and vanisheth . For one immoderate laughter , one superfluous word , one gluttons supper , a little wrath , contention , or other small distraction ; or curiousnes to see , heare , or vnderstand a thing not necessary , although it be not euill , is sufficient to take away a good part of deuotion . Therfore not only pallable and grosse sinnes , but also any superfluous imployment , or other matters , which withdraw our minds from God , doe extinguish and quench deuotion . For he that would haue Iron alwayes to glow and shine , it is necessary that he alwayes apply it to the fire : For if he take it from the fire , A similitude . forthwith it returneth to his naturall coldnesse : So this most noble affection , for dependeth of that , that man be continually vnited vnto God by actuall loue and contemplation , that if he turne himselfe but a little from him , forth-with he slideth back to the bosome of his mother , that is , to the old disposition which before he had .

Therefore , whosoeuer desireth to gette v●nto hym thys holy affection , and beeing got to preserue it , he must be diligent in the keeping of himselfe , that is , of his eares , eyes , tongue & hart , he must be modest and temperate in eating and drinking : so circumspect and graue in euery word and gesture ; he must so loue silence , and solitarinesse ; he must so accustome himselfe to diuine exercises , that hee may haue all things , which may pro●oke a man vnto deuotion , that by the meanes of this diligence he may preserue , and safely keepe this most precious treasure . He that dooth otherwise , let him assuredly know , that this busines shall neuer prosper well with him . All thys doth most manifestly conuince the profit and necessity of these vertues , which in the meane time doe not derogate from the dignity and excellencie of them , which are greater .

But by this the difference may be plainly knowne , which is betweene these and those ; The difference betweene the outward vertues , and the inward . for those are as the end , these as the meanes to the end : those as health , these as a medicine , by benefit of which we obtaine health . Those are as the spirit of Religion , these as the body of it : which albeit it is part of the whole , yet one part is more principall then another , and whose function is more especially required in working . Those are as the treasury , these as the keyes by which it is opened and shutte . Those are the fruite of the tree , these as leaues which adorne the tree , and doe preserue the fruite from the iniury of the ayre . Albeit in thys the comparison is lame and maimed , and somewhat fayleth : because the leaues of the tree , although they preserue the fruite , yet they are not part of the fruite : but these vertues doe so preserue iustice and righteousnes , that they are a part of iustice and righteousnesse .

This therefore my brother , is the estimation which is to be made of vertues , of which there hath beene made mention in this rule , as we haue said in the beginning of this Chapter ; by benefit of which we may be free from two vicious extreamities , which are in this world ▪ Two extreames in esteeming vertues . One is the antient one of the Pharises , the other is a later one of moderne Heretikes . For the Pharises , as carnall and ambi●●ous , were altogether giuen to the obseruance of that Law , which in like maner was carnall ; as for true righteousnes , which consisteth in spirituall vertues ; it was in no esteeme among them , as the whole history of the Euangelists dooth testifie : and the Apostle saith ; that they had a showe of godlines , 2 , Tim , 3 , Hebr , 10 , but had denied the power of it . Also that the Law had onely a shadow , but brought not men to perfection .

The moderne & neotericall Heretikes , after a contrarie maner vnderstanding this errour , and be●●g willing to auoyde one extreame , fall into another : that is , into contempt of all externall vertues , according to that : Charybdis gulfe who thought to haue escap'd , Fell into Scylla●s i●●es , th●● widely g●p'd .

Wherefore the true and Catholicke Church of Christ , condemning both extreames , approoueth the truth which is the meane : for attributing prerogatiue and excellencie of dignity to the internall vertues , shee also allotted theyr place vnto the externall . Because she accounteth of some , as of the order of Senators , of others , as of the degree of nobles and gentlemen , and other she receiueth into the number of Cittizens , which make one Common-wealth , in which the dignity of euery one is knowen , and what is due and belongeth vnto euery one is easily seene .

〈◊〉 very profitable 〈◊〉 , which are 〈…〉 of the precedent doctrine . CHAP. XIX .

OVT of the precedent doctrine foure instructions doe arise very profitable and necessary for a spirituall life . The first is , that a perfect man and a true seruant of God , ought not onely to seeke for spirituall vertues ( albeit they be excellent and noble ) b●● a●●o he ought to ioyne others vnto the● as well for the preseruation of them , as for the obtaining of absolute perfection , and the whole complement of Christian righteousnes . Wherefore he ought to consider , that as man is not only a soule , nor onely a body , but a soule & a body together : ( for the soule without the body , maketh not a perfect man , & the body without the soule , is no other thing then a sacke full of earth and ashes , ) so also it is necessary , that hee know that true and perfect Christianitie , is not onely internall , nor externall ; but internall and externall together . For the internall alone cannot be preserued without the externall , whether it be little or much , according to the conueniencie of the bond of euery mans estate : The externall vertues are to bee ioyned to the internal . neither is it sufficient for the fulfilling of all righteousnes . Much lesse can the externall without the internal make a man perfect : as neyther the body alone without the soule can make a man . Euen as therefore all the life of the body proceedeth from the soule ; A similitude . so all the dignity and worth of the externall , proceedeth from the internall , but especially from Charity .

He therefore that will not erre from this scope and determined resolution , let him thinke that as he , that made man , would not separate the soule from the body ; so he must not seuer the spirituall from the corporall , that would make a perfect Christian . The body is ioyned to the soule , the treasure is preserued in the Arke , the hedge compassing the Vineyard , dooth make it safe , and Vertue is defended by her Fortresses , Bulwarkes , & defences , which are her owne parts . Otherwise , beleeue me , one will decay and perrish another . For one cannot be increased nor assisted , vnlesse both be ioyned together . Consider how nature , and Art the Ape and imitatour of Nature doe nothing , which hath not eyther a barke or some couer for a fortification & defence , and also for an ornament of it : after the same manner Grace also worketh , which is the most perfect forme , and most perfectly effecteth her operations . Remember also that it is written ; Eccles , 7 , He that feareth God , neglecteth not any thing : And , Hee that setteth naught by small things , Ecclus , 29 , shall fall by little and little . Remember the example set downe in the former booke , that by the want of one nayle the yron shoe is lost , A similitude . and the shoe beeing lost , the horse falleth , and the horse falling , the rider perisheth . Remember the dangers which hee incurreth , that neglecteth small things : for this is the high-way that leadeth to great errors . Marke also the order of the plagues of Egipt , after harmlesse and hurtlesse Frogs , came lyce , and great flyes , Gadbees , stinging Horse-flies , and byting Oxe-flies . Whereby it is euident , that the neglect and contempt of the lesser , doth prepare the way for greater : for they that feare not polluting and euill-sauouring Froggs , will not feare stinging Horse-flies , & byting Oxe-flies .

The second instruction .

BY that we learne also , to what vertues we ought most especially to addict our endeuours and studies ; vpon which we ought to bestow greater diligence , and vpon which lesser : as men doe , who make greater account of an heape of gold , then of siluer ; and doe more esteeme an eye then a finger : so also it is meete and requisite , that with greater endeuour and diligence we should apply our selues to the woorthier vertues , and wyth lesser to the lesse worthy : otherwise , if we more diligently study , and imploy our paines rather vppon the ignobler then the noble , the whole spirituall busines will be disordered . Wherefore I say , that those Bishops and Pastors do very wisely , that in theyr pulpits and Sermons doe often beate vpon these wordes ; Silence , Fasting , Solitarines , Rites and Ceremonies , and that often stand vpon , and preach Charity , Humility , Prayer , Deuotion , Contemplation , Internall vertues lesse known than externall . the Feare of God , the Loue of our Neighbour , and such like . And this ought to be done so much the more often , by how much the inward defects are more secret than the outward : and therefore the more dangerous . For euen as men are more diligent to amend defects that are seene of them , then those that are vnseene : so it is to be feared , that they haue no care of inward defects , which are not seene , although they are most diligent in outward , which are publique , and openly discerned . Furthermore , the exteriour vertues , as they are more manifest vnto men , so also they are better known and had in greater esteeme ; as are Abstinence , Watching , Discipline , & corporall austeritie . But the interiour vertues , Hope , Charity , Humility , Discretion , the Feare of God , and the Contempt of the world , are more occult and hid : and therefore albeit they be in greater honour with God , yet they are not so valued in mans iudgement . Luke , 16 , And therefore our Sauiour sayth ; Yee are they that iustifie your selues before men , but God knoweth your harts . Not dissonant to this , is that of Paule ; Hee is not a Iewe which is a Iew outward . Rom. 2 , Neyther is that circumcision which is outward in the flesh . But he is a Iew which is one inwardly , and the circumcision of the hart , which consisteth in the spirit , and not in the letter , is circumcision , whose praise is not of men , but of God .

Seeing therefore , that those externall are in so great estimation among men , and are so admired of all , and the appetite of selfe honour and excellencie is so subtill , and the most powerfull of all the appetites , it is to be feared , least that affection draw a man rather to loue and seeke after those vertues , by which greater honour is expected , then those , by which lesser : yea perhaps among men none . For to the loue of these , the spirit inuiteth , but to the loue of the other , the spirit and the flesh inuite together , which is exceeding vehement , and most vnpatient in her desires . Which seeing that it is so , not without cause it is to be feared , least these two affections should ouer-come that one , and should carry the victory from it . To thys mischiefe the light of this doctrine opposeth it selfe , which defendeth and patronizeth a iuster cause , and notwithstanding these , commaundeth place to be giuen to this , which deserueth more : admonishing vs , that we loue that , and embrace it with greater feruency , which is more profitable , and more necessary .

The third instruction .

BY that also wee gather , that as often as it happeneth that these vertues doe so concurre at one and the selfe same time , that we cannot entertaine and content them altogether ; then according to the rule of Gods precepts , the lesser must giue place to the greater . Otherwise order will be inuerted and disturbed . Bernard in his booke of the precept of dispensation a little after the beginning . This Saint Bernard teacheth in his booke of the precept and the dispensation ; Furthermore , sayth he , many things are inuented and ordayned , not because we may not liue otherwise , but because so to liue is more expedient : neyther are they deuised for any other end , then for the preseruing and good of charity . So long therfore as they respect and ayme at charity , they stand firme and vnmoueable , and may not be changed without offence , no not of the inuenters and ordayners . But if contrarily at any time they seeme contrary vnto charity , they are to be changed and altered , but onely of those to whom it is giuen to see this , and to whom this busines is committed to be ouer-seene ; and not of euery ouer-weening Disciplinarian , and giddy-braind humorist : seemeth it not most meete and requisite , that those things that were inuented for Charity , should also for charity , when it seemeth conuenient , be eyther omitted , or intermitted , or be changed into some other thing more commodious ? For otherwise without doubt it is most vniust , if ordinances and constitutions onely deuised for charity , should be held and maintayned against charity . Therefore let them be held assuredly and firmely immutable , yea , amongst Prelates , which are grounded vpon necessary considerations , but so farre forth as they serue vnto charity . Hetherto are the words of Saint Bernard .

The fourth instruction .

TWo kinds of iustice and righteousnes are gathered out of this same Doctrine ; A two-fold righteousnes . one is true , the other false . True righteousnes and iustice comprehendeth together both things internall and externall , which are required to the preseruing of them . That which is false and counterfeit , obserueth some externall without internall : without the loue and feare of God , without humility , without deuotion , and without other internall vertues . Like to this was the righteousnes of the Phariseis , of whom the Lord speaketh in Mathew ; Math. 23. Woe , sayth hee , vnto you Scribes and Phariseis hipocrits , for ye tythe Mint , and Annise , and Cummin , and haue left the waightier matters of the law , iudgement , mercy , and fayth : these ought ye to haue done , and not to leaue the other vndone . Ye blind guides , which straine out a gnat , and swallow a Camell . Woe vnto you Scribes and Phariseis hypocrits , for ye make cleane the vtter side of the cup , and of the platter , but within they are full of bribery and excesse . And a little after ; Woe vnto you Scribes and Phariseis hypocrits , for ye are like vnto paynted Sepulchers , which indeede appeare beautifull outward : but are within full of dead mens bones and of all filthines . Of the same kind is that righteousnes , which so often is reprehended of God in the Scriptures by the Prophets , for whom the mouth of one speaketh ; This people honoureth me with their mouth , ●say , 29. and glorifieth me with their lips : but their hart is farre from me , and the feare which they haue vnto me , proceedeth of a commaundement that is taught of men , Esay , 1. but they haue despised my law . And in another place ; Why offer ye so many sacrifices vnto me , sayth the Lord ? I am full of the burnt offerings of weathers , and of the fatnes of fed beasts , I haue no pleasure in the blood of bullocks , lambs , and goates . Offer me no moe oblations , for it is but lost labour : Incense is an abhominable thing vnto me , I may not away with your new moones , your Sabaoths , and solemne meetings , your solemne assemblies are wicked . I hate your new moones , and appointed feasts euen from my very hart , they make me weary , I cannot abide them .

What meaneth this ? what doth God condemne , that he appoynted , and expresly commaunded ; especially seeing that they be the acts of the noblest vertue , which we call Religion : whose proper function and duty is to worship God with the seruice of adoration , and Religion ? No certainly : but he condemneth the men , that contenting themselues with those externall ceremonies , had no regard nor care of true righteousnes , and the feare of the Lord , as forth-with he declareth , saying ; Wash you , make you cleane , put away your euill thoughts out of my sight : cease from doing of euill , learne to doe well , apply your selues to equity , deliuer the oppressed , helpe the fatherles to his right , let the widdowes complaine come before you : And then goe to , sayth the Lord , let vs talke together : though your sinnes be as red as scarlet , they shall be as white as snow : and though they were like purple , they shall be as white as wooll . In another place he repeateth the same thing , and that with greater vehemency : He that slayeth , sayth he , Esay , 66. an Oxe for me , doth me so great dishonour , as he that killeth a man : he that killeth a sheepe for me , knetcheth a dogge : hee that bringeth me meate offerings , offereth swines blood : who so maketh me a memoriall of incense , prayseth the thing that is vnright . O Lord , whence comes this ? why are they now abhominable and vild in thine eyes , which in times past thou didst ordaine and commaund ? Presently after he addeth the reason saying ; These haue they done according to their owne wayes , and their soule delighteth in these abhominations . Thou seest therefore , my brother , in what base account those outward works are with God without this inward foundation . Of these outward works he saith thus by another Prophet ; Though yee offer me whole burnt offerings , and meate offerings , Amos , 5. I will not accept them , neyther will I regard the peace offering of your fat beasts . Take thou away from me the multitude of thy songs , for I will not heare the melody of thy Vials . And in another place with greater vehemency ; Mal. 2. And I will , sayth he , cast dung on your faces , euen the dung of your solemne feasts .

What neede we moe words to vnderstand how little these externall works doe profit , although very excellent , if that foundation of righteousnes be wanting , which consisteth in the loue and feare of God , and in the hatred of sinne ? But if any shall aske me , why GOD doth so greatly condemne this worship , comparing the sacrifices to murthers , and the incense to idolatry , calling the singing of Psalmes iangling , and their solemnities dung ? I aunswere , because besides that such works are not acceptable , What euils doe arise from this false righteousnes . wanting the foundation , of which we spake a little before ; many also hence take an occasion to be proud , to presume great matters of themselues , and to despise others , because they doe not like them : and that which is worser , at length they come into a false security , which ariseth from this counterfeit righteousnes : and this is the greatest danger , that meeteth with men in this life : for they being lulled a sleepe with this vaine security , doe not study , nor striue to compasse those things they want , and which are of greater waight . I would not that thou shouldest credite me , reade that which the Gospell speaketh of the prayer of the Pharisey , who praying sayd ; God I thanke thee , that I am not as other men are , Luke , 18. extortioners , vniust , adulterers , or as this Public●ne . I fast twice in the weeke , I giue tithe of all that I possesse . Thou seest heere how plainly those three most dangerous rocks are discouered , of which we spake a little before . Presumption , when he sayth ; I am not as other men : Contempt of others , when he sayth ; As this Publicane : False security , when he giueth thanks to God for the condition and quality of his life he led : supposing that by it he was safe and secure , neyther that he had any cause to feare . Hence it is , that they that are iust and righteous after this manner , doe runne into most dangerous hipocrisie . For we are to note in this place , that there are two kinds of hipocrisie : Two kinds of hipocrisie . one is open and vild , as that is in them , whose wickednes is publique and knowne to many , and yet neuertheles in outward conuersation they pretend great sanctity , that they may deceaue the people . The other is more subtill and more secret , by which a man doth not onely deceaue another , but also himselfe : which kind of hipocrisie was in that Pharisey , who not onely deceaued other men , but also himselfe : for when he was the worst , he would haue beene thought the best . Of this hipocrisie the Wise-man speaketh ; There is a way which seemeth right vnto a man : Prou. 14. but the end thereof are the wayes of death . And in another place among the foure kinds of euils , he reckoneth vp this also , saying ; There is a generation that curseth their father , Prou. 30. and doth not blesse their mother . There is a generation that thinke themselues cleane , and yet is not clensed from their filthines . There is a generation that hath a proud looke , and doth cast vp their eye lids . There is a generation whose teeth are as swords , and their iawes as kniues , to deuoure the poore from of the earth , and the needy from among men . Salomon here rehearseth these foure conditions of men , as the most peruerse and pernicious of all , that are in the world : and amongst them he also putteth in this hipocrisie , of which we now speake , that is , when as most impure men , as this Pharisey was , would be deemed pure and holy . The state of that man , that is entangled with this vice , is most dangerous . Certainly the euill is lesser , if a man be euill , and would not be accounted good , then if he be vniust , and would be esteemed iust . For be it that a man be wicked , yet the knowledge of himselfe will be the beginning of his saluation . But when his wickednes is not knowne , and he although sicke , would be accounted sound and in health , what remedy or what medicine shall be applied to him ? Therfore our Sauionr sayth to the Phariseis ; The Publicanes and harlots shall enter into the kingdome of heauen before you . Math. 21. For Shall enter , the Greekes read , Doe enter in the present tense ; and so that is more expresly declared , which we would say . The same thing also those terrible & fearefull words of the Lord in the Reuelation doe most manifestly testifie ; Apoc. 3. I would thou were hot or cold : but because thou art luke warme , & neȳther cold not hot , I will spew thee out of my mouth . What meaneth this ? Why doth God wish that man were cold , and sayth that luke warme is in worser estate , then cold , seeing that luke warme is nearer vnto hot ? I will tell thee what is the reason of this . who is hot , cold , and luke warme He is hot , who by the fire of his charity , which he hath in himselfe , possesseth all vertues , as well internall as externall : as we haue sayd before . On the contrary part he is cold , who by reason of the absence & want of charity , hath neyther internall nor externall vertues . He is luke warme , who hath some externall vertues , but not any internall , no not a spark of charity . Therfore the Lord signifieth here , that he that is luke warme is in much worser estate , then he that is cold : not because he is burthened with moe sinnes , but because he is more hardly deliuered from them . For he is so much the more farther of from remedy , by how much he thinketh himselfe more secure and freer from all euill : for from this superficiall righteousnes ( if I may so call it ) which he hath , he taketh an occasion to beleeue that he is some body , when in truth he is no body . Wherfore the Lord expounding whom he had termed luke warme , addeth ; Because thou sayest , I am rich , and encreased with goods , and haue neede of nothing : and knowest not how that thou art wretched , and miserable , and poore , and blind , and naked . Doe not these words liuely and in orient colours depaynt the image of the Pharisie , that sayd ; God I thanke thee that I am not as other men are ? Surely they do , for he thought in his hart that he was wealthy in spirituall riches ; and therefore he gaue thanks to God : but without doubt he was poore , blind , & naked : for he did not know his owne faults .

Now therfore we haue declared that there are two kinds of righteousnes , one true , and the other false and counterfeit ; and how noble the excellency of the true is ; and how the false is exposed to many and great dangers . Let no man think that the labour and time , which we haue bestowed vppon this demonstration , to haue been ill spent . For the holy Gospell , the purest doctrine of all the diuine Scriptures , and the most excellent , which as a glasse representeth the forme and rule of our life , very often reprehendeth thys false and counterfeit righteousnes , and so doe the Prophets , as before we haue shewed . Therefore it was not meete , that we should cursorily runne ouer it , which so often is beate vpon in the Scriptures : especially seeing that all men for the most part , doe shun manifest dangers ; as Mariners , doe Rocks that show themselues ; A similitude . and here where there is such euidencie , lesse admonition will serue , but where the Rockes lie hid vnder the water , there is greater heede to be taken ; and therfore they are marked in the Maps and Sea-cards of Sailers , that they may not rush vpon them at vnawares . Let no man deceiue himselfe in thys , saying that then this doctrine was more copiously to be discoursed of , when this vice did raigne more spaciously and largely in the world : but now there is no need of it , because thys sinne is vnusuall , and vnfrequented . For I thinke that the world hath continued alwaies in the same estate : The world hath alwais been set vpon mischiefe . for there are , and alwaies haue beene , men of the same nature , and of the same inclination , conceaued in the same originall sinne , which is the fountaine of all sinnes , and therfore alwaies produceth like effects .

And because there is so great likenes and similitude in the causes of euils , it followeth of necessary consequence , that the like should be in the effects . Therefore the same vices , which were then in the men of this and that condition , are now also , although perhaps the names be some-what changed : as the Comedies of Plautus & Terence , are at thys day the very same Comedies , A similitude . which they were a thousand yeres agoe , albeit , the persons , that then acted them , be changed . Therefore , as that rude and carnall people , did thinke that then they did especially please GOD , when they did offer such sacrifices , and did fast after that manner , and did celebrate such feasts according to the letter , and not according to the spirit : so also now in our time , there are many Christians , which euery Sabaoth , and at all occasions frequent the Church , who are called very good Church-men , and doe run from sermon to sermon , and performe such like things , and that well . But in the meane-time theyr desires are so full of vaine-glory , they so gape after honors and riches ; and are so desirous of reuenge , as any other that neuer obserueth any such thing . They remember not what theyr profession requireth , they haue no care of theyr neighbours good , they perseuere in hatred , and passions , they maintaine theyr honour with tooth and nayle , they will not humble themselues , to giue reuerence & place vnto others , no not for the rule of the whole world .

Moreouer , there are others that disdaine to confer and enter talke with theyr neighbour , for euery small trifling cause : and there are others , that eyther doe not , or very vnwillingly and grudgingly doe satisfie their Creditors : much lesse pay the wages due vnto theyr painfull seruants and hirelings : and if perhaps they be wronged in the least title of theyr honor , or riches , or such like things , good Lord , what hurly burleys doo they raise ? Many of them that are most liberall in pouring forth long prayers , and very prodigall in discoursing Scripture matters , oftentimes are exceeding miserable and very niggards in giuing almes , and helping theyr needy neighbours . Many of them hold vp theyr hands to heauen , and in the villany of theyr deceitfull hypocrisie , turne vp the white of theyr eyes in theyr prayers , as though they were rauished with the heauenlinesse of theyr meditations , when theyr harts are sette vppon mischiefe , being full of hatred , bitternes , and selfe-conceited singularitie . There are others that will not eate flesh in Lent , & vpon dayes prohibited , not for any thing , no not for a thousand pound : neuerthelesse , they mutter , murmurre , and repine without any feare of GOD , and most cruelly cut the throates of theyr neighbours , by enhancing of rents , by taking vnmerciful fines , and by other extortions , so that they grinde theyr faces , & make their lifes irkesome vnto them . So that there be some that count it a religion , and make very holy of it to eate the flesh of creatures permitted of God for the foode of man ; but they make no bones of it to eate vp and deuoure the flesh of men , and to ridde them , like cruell Caniballs , out of theyr lifes ; then the which thing I know not whether any thing is more strictly forbidden of God . And yet the welfare of our neighbour , the tendering of his fame and honour , are one of the especiall matters , of which we shall render an exact account vnto God , of which those men are not much carefull , which greatly account of others things , which in the truth of the matter are much lesse .

There is not any body that can denie , but that these & such like things , doe daily raigne among Clergie & Laiety , among all sorts of people . Therefore , seeing that thys euill is so vniuersall , it were needfull that wee should deliuer men from so great errors , by propounding vnto them sound instructions , and by prescribing wholsome admonitions ; especially seeing that they whose duty and function it is , doe it not . But that the Christian Reader may hence suck greater commodity , and that he may not swallow poyson in stead of a medicine , it is needfull before all things , that he know the pulse and vaine of his owne disposition and inclination , that he know of what spirit he is , that hee may learne what his minde is most chiefely bent and inclined to . For there are certaine generall doctrines , which are profitable for all in generall , & for euery one in particuler ; as are the precepts of Charity , Humility , Patience , and such like . There are others more speciall , which doe so profit some , that they are not fit for all . For example : There is one very scrupulous , his conscience is to be enlarged . On the otherside , there is another , whose conscience retcheth like Cheuerill , that hath a large conscience , his is to be restrayned and brideled : to those that are faynt-harted and doe despaire , the diuine mercy is to be preached : but to those , that be head-strong , stifenecked , secure & presumptuous , the diuine iustice is to be denounced , and so we may say of the rest , according to the counsell of Ecclesiasticus , saying ; With a man irreligious , talke of religion , with an vniust man of iustice : Ecclus , 37 , and with a woman of those shee is iealous of : with a fearefull man of warre , with an enuious man of thanks-giuing , with a wicked man of godlines , and with an vnhonest man of honesty , &c.

Seeing therfore that there are two kindes of men , certaine of which doe more apply themselues to inward vertues , neuer caring for the outward , nor much esteeming them : others so loue the outward , and are so studious of them , that they neglect the inward : therefore these are to be perswaded vnto them , and the other vnto others , that by this meanes their humors may be reduced to a due proportion . For which cause wee also haue so tempered our stile , that wee haue seated euery one in his due place : by extolling the greater without preiudice of the lesser , and by depressing the lesser , that they may not preiudice the greater : that by this meanes wee may be altogether secure and safe from those two most dangerous Rockes , being by great industry taught and warned , how we may eschew them : one of these is , so much to esteeme internall exercises , that we neglect externall : the other is , so to account of externall , that we omit the internall : especiall , the feare of the Lord , and hatred of sin . Therefore the summe of thys whole busines is , to haue deepe rooting in the feare of the Lord , so that we feare at the onely name of sinne . He that hath this firme and stedfast roote fixed in his soule , he may be called happy , and vpon this foundation he may builde what he will . But he that is easily induced to commit sinne , let him assuredly knowe , that hee is most miserable , blinde , and most vnhappy , although he hath all the colourable paintings of sanctitie , that are in the world .

The second admonition , wherin is handled the diuersity of estates , and sundry manners of liuings in the Church . CHAP. XX.

THys second admonition teacheth , that one should not iudge another in the manner of his liuing . For we must know , that seeing there are many vertues , which are required , that a man may liue christianly , some are giuen to this man , others to that , which direct a man to God , and bring him vnto him ; the greater part of which pertaine to a contemplatiue life : by some a man is taught his duty to his neighbour , which pertaine to an actiue life , and some there are , which respect a mans selfe , Diuers meanes to obtaine grace . which especially belong vnto a priuate life . Furthermore , seeing that all vertues are as certaine meanes , by which the grace of the holy Ghost is obtayned , some endeuour to obtayne it by this meanes , others by that . Some seeke for the dewe of grace , and a blessing to be poured vpon their soules by fasting , discipline , and austerenes of life ; some by almes and the workes of mercy ; others by prayers and continuall meditations : in which last meane there is as great variety , as there are prayers and meditations . For this forme and manner of prayer and meditation liketh this man , and that another : and as there are many things to meditate on , so are there sundry kinds of meditations ; amongst which that is the best , whatsoeuer it be , in which a man findeth greater deuotion , and more profit . But we must obserue here ; Euery one likes his owne way best . that oftentimes it commeth to passe , that an errour meeteth with the louers of vertue ; for there are some when they haue found some profit by this or that meane , and by the benefit of it haue somwhat profited in the way of the Lord , forthwith they perswade themselues , that there is no other meanes to serue God , and please him , besides that , which they vse , and in which they are conuersant : they would haue all men to follow that , and they think that they that enter not into this way , and walke not in this path , shall not come vnto life .

They that deuote themselues wholy vnto Prayer think that prayer is the onely way to saluation : they that wholy apply themselues vnto fasting , thinke that all things besides fasting are in vaine : they that bestow themselues vpon the contemplatiue life , thinke that they that are not contemplatiue , are in very great danger : and they are so in loue with this their opinion , that they reiect the actiue life as altogether vnprofitable . Contrarily they that giue themselues to an actiue life , because they neuer tried , what sweetnes passeth betweene God and the soule in holy contemplation & meditation ; and seeing the manifest and visible profit that redoundeth of an actiue life , they so extenuate the contemplatiue life , that scarce they allow of a pure contemplatiue , vnlesse it haue some of the actiue ioyned and mingled with it ; but they so iudge of it , as if it were in euery ones power to be right excellent in that kind . In like manner they that haue wholy deuoted & consecrated themselues vnto prayer , they thinke that euery ones prayers besides theirs are vnfruitfull ; and he that bestoweth his paynes vpon vocall & lip prayer , saith that it is more laborious then the other , and therefore of greater acceptance .

After this manner euery Merchant , as it is in the Prouerb , prayseth his owne wares : and so by a close and secret manner of pride , not knowing what he doth , prayseth himselfe : extolling that , he himselfe doth , because in it he feeleth greater commodity . Therfore it happeneth in vertues , as in sciences , euery one of which is commended to the skies of him , Euery one prayseth that science wherin he excell●th . that excelleth in it ; of whom also in like maner all other are contemned as vnprofitable . The Orator sayth that in the world there is not any thing more noble then eloquence . The Astrologer affirmeth , that Astrologie carieth the bell from all other Arts , because it is conuersant about the heauens and the starres . The same the Philosopher sayth of Philosophy . The Schoole Diuine not knowing to keepe a meane , condemneth all other sciences , and placeth his throne aboue them all . Neyther are likely reasons wanting to any of them , to proue their sciences and faculties to be better , more profitable , & more necessary then other . Therfore that which is openly and notoriously knowne in sciences , is found also in vertues ; but somwhat more obscurely . For euery one that desireth vertue , in one respect coueteth to choose that which is the best , and in another respect which is more agreeable to his nature : and therfore he supposeth , that to be conducent to all , which is conuenient for him ; and that the shooes that fit his feete , are fit for all other .

Hence arise rash iudgements of other mens lifes ; hence spring contentions , and spirituall schismes among brethren : for one embraceth what another condemneth , while all doe not follow one way . In this errour liued the Corinthians , who when they had receaued of God many & sundry gifts , euery one iudged his owne more excellent then the rest : and therefore one would be preferred before another : for some said that the grace of tongues was nobler then the rest ; others the gift of Prophecie ; some s●●d the interpretation of the Scriptures was to be preferred , others affirmed the gift of miracles was the excellentest of all other : others also defended the excellencie and prerogatiue of their owne gifts . Against this error and abuse , there is no remedy more profitable , or more effectuall than that , which Saint Paule vseth , in his former Epistle sent vnto them : in which , first he reduceth all graces to their beginning , saying that all graces are riuers of one fountaine , that is , of the holy Ghost : and that therefore they all participate of one equality in theyr cause , although they be diuers and sundry among themselues . Euen as the members of one body of any King are all members of the King , A similitude . being deriued from one royall blood , although they be diuers among themselues : so sayth the Apostle ; By one spirit we are baptized into one body : 1 , Cor. 12. that we may be members of one body . And therefore we all participate of one and the selfe same dignity and glory , seeing that we are all members of the same head . Wherefore the Apostleforth-with addeth ; If the foote would say , Because I am not the hand , I am not of the body , is it therfore not of the body ? And if the eare would say , Because I am not the eye , I am not of the body , is it therefore not of the body ? We all therfore are made equall , that among all there might be vnity and brother-hood , albeit there is some diuersity betweene vs . This ariseth partly of nature , & partly of grace . We say partly of nature ; for although grace is the beginning of all our spirituall Being ; A similitude . yet grace , as water receaued into diuers vessels , doth put on diuers figures and shapes , according to the disposition and nature of euery one . For there are some men by nature modest , mild , The vari●ty of grace by nature . and quiet , and therfore very fit for a contemplatiue life . Others are cholerick , and delighted in practise and action , and therfore more fit for an actiue life ; others are strong and of a sound and healthfull constitution , who doe not much tender and affect themselues , and these are meete for greater austerity of life . In this the goodnes and mercy of God shineth after a singuler manner , who willing to deuide and communicate himselfe vnto all , he would not doe it onely after one manner , but after many and diuers , according to the variety of mans condition , that the man that is not fit for some one meane and gift , might be fit for another .

The other reason is , this diuersity is grace : for the holy Spirit the Authour of it , would that among his there should be variety , to the greater perfection and beauty of the Church . Variety by grace , and why God would haue variety of gifts in his Church . For euen as diuers members & diuers sences are required to the perfection and beauty of the body : so also it is required for the perfection and beauty of the Church , that there should be diuers vertues and graces . For if all the faithfull were of one and the selfe same condition , how should they be called a body ? If the whole body were an eye , 1 , Corin , 12 sayth Paule , where were the hearing ? if the whole were hearing , where were the smelling ? But nowe hath God disposed the members , euery one of them in the body at his owne pleasure . But God would that there should be many members , and yet one body , that when there were a multitude conioyned in vnity , there might be a proportion and an harmonious concord of many in one : and hence ariseth the perfection & beautie of the Church . Such a like thing we see in Musick , where it behoueth that there be diuersity and multitude of voces with vnity and agreeablenes of consent in tune : A similitude , so that there may be sweetnes and melody in it . If all the voyces were of one qualitie and stampe , they should all be either Baces or Meanes , which would make neither musicke nor harmony .

In naturall things also it is admirable to see so great diuersitie of things , as that high and almighty Work-maister hath made , who hath deuided and bestowed beauty and perfection vppon all creatures in that order , that although euery one of them haue somewhat in themselues in which they excell the rest , yet there is no enuy amongst them : because euery one of them hath some prerogatiue , There is a certaine diuersitie in the creatures . which in others is not the same . The Peacocke is very beautifull to the sight , but maketh a ranke and an vnpleasant noyse . The Nightingale singeth sweetly ; but is not so faire to the sight . An Horse is good for the race , and profitable for warre ; but not good for foode , or fit for the table . The Oxe is profitable for the table and the plough , but vnprofitable for other things . Fruitefull trees doe serue for the nourishment of men , but are vnfit for building : contrarily , wilde and barren trees are fit for building , but vnapt to serue for foode . Therfore amongst all things , there is both a certaine vnity and a diuision , neither in one thing are all things found , that by this meanes the variety and beauty of the Vniuerse , and the forme and shapes of things might be preserued ; that one may loue and embrace another , for that neede which one standeth of another .

The same beauty and order , which GOD hath ordained and appointed in the works of nature , he would that it should be also in the works of grace : and therefore hee hath disposed by his Spirit , that there should be a thousand kind of vertues & graces in Church , that of all them there might arise one most sweet harmony , one perfect world , and one beautifull bodie , compounded of diuers and sundry members . Hence it is that in the Church some are giuen to a contemplatiue life , some to an actiue : one is famous and excellent in the works of obedience , another in prayer . Some in singing , others in studying do exercise theyr gifts , that they may help & further others : some attend vpon the weake , & receaue strangers , who deuide theyr goods to the poore , and many other such kinde of vertuous exercises there be . Therefore there be many members in one body , and many voyces in one musick , that by this meanes there may be comlines , consonancie , and proportion in the Church : and therefore in one Harpe there are many strings , and in one Organ many pipes : that by this meanes there may be a consonancie and an harmony of many tunes . This is that garment which the Patriarke Iacob commaunded to be made for hys sonne Ioseph , Gene , 37 , of diuers colours . These are those Curtaines , which by the commaundement of God were made for the vse of the Tabernacle of wonderfull varietie and beautie . That the same should be done , both the order and beauty of the Church required . Therefore why should one eate vp another ? Why should one iudge and condemne another , saying : Why is it not lawfull for one to doe that another doth ? I know not what other thing this is , then to goe about to destroy the body of the Church , and to teare in peeces Iosephs beauteous garment , and to disturbe this heauenly musick and harmony : that is , to make all the members of the Church , feete , or hands , or eyes , &c. which certainly were monstrous beyond measure .

It is an euill thing to enuie our neighbour . A similitude . By this it manifestly appeareth , how great wickednes it is to speak ill of , or enuie our neighbor : because he hath , that I haue not , or because he is not apt for that function I am . Surely the body should be in ill case , if the eyes should contemne the feete because they see not : and the feete should murmure against the eyes , because they walke not , and should oppose themselues against the whole body , because the burden of the body is imposed vpon them . It is altogether necessary , that the feete should be weary with going , but that the eyes should rest ; that the feete should be polluted with durt and mire , but that the eyes should be kept cleane and pure from all dust and moates : neyther doe the eyes lesse in being at rest , then the feete in walking : neither doth the Pilot lesse sitting , and holding the sterne in his hand , A similitude . neither is lesse necessary for the shyppe , then all the other Marriners , which eyther climbe the mast , or hoyse vp the sailes , or labour at the pumpe : yea albeit hee seemeth to doe the least of all , yet he dooth the most of all ; for the excellency of a thing is not to be esteemed by labours , but by the profit and necessity : vnlesse we will say that an husband-man , who diggeth and tylleth the ground , is of better esteeme in a Common-wealth , then a wise-man , that gouerneth the Common-wealth by his aduice and wisedome . He therfore that well considereth these things , will leaue his vocation and calling to euery man : that is , that a foote may continue a foote , and a hand a hand : neyther will the foote desire that all the members might be feete ; neither the hand , that all should be hands . This is that , which in that most large disputation the Apostle would teach in the Epistle cited a little before ; the same thing he also admonisheth when he saith ; Let not him that eateth , Rom , 14 , despise him that eateth not , and let not him that eateth not , iudge him that eateth . For he that eateth , perhaps hath neede to eate : yet he may be indued with more excellent vertues , then he that fasteth . For euen as in song , the notes in the space are are valuable , A similitude , as those in the line : so in the harmony of the spirituall musick of the Church , he is no lesse valuable that eateth , then he that eateth not : and he that is at quiet and rest , no lesse acceptable then he that is occupied , or he that in his leysure laboureth to edifie his neighbour . The same thing with great vehemencie S. Bernard teacheth , commaunding that no man should curiously looke into or search their lifes , who are placed in offices to censure and try others , or doe execute functions of Iudges and Rulers : neyther that any man should iudge of another mans life , or compare his life with anothers .

The third admonition is of the care and watch , which a religious man ought to haue ouer his actions . CHAP. XXI .

LEt thys be the third admonition ; Seeing that in this rule sundry kindes of vertues and instructions are to be remembred , which pertaine to the right ordering and framing of the life ; and our vnderstanding being not capable to entertayne all together and at once , I thinke that I shall not doe amisse , if I now ioyne to the former a certaine generall vertue , which contayneth all the rest , and which , as much as may be , supplieth the place of all the rest . Thys is a continuall care and a watch , and perpetuall examining of those things , Continuall care , a generall vertue . which are to be done or spoken , that all things may be directed by the guydance of reason . That as an Embassadour being to speak in the assembly of an honourable Senate , at one and the selfe-same time standeth carefully thinking of the matters he is to speake of : A similitude . and of the words by which he is to vtter them ; and of the order which he is to obserue in speaking , and also of the gesture of his body , & of other things necessary for this action : so the seruant of God , ought diligently , carefully , & circumspectly to watch ouer him selfe , and ouer all his actions in speaking , in silence , in demaunding , in aunswering , in trafficking , in sitting at table , in the market , in the Church , in the house , and without the house , as holding a compasse in his hand , measuring and moderating all his actions , works and thoughts : that he may proceed in all things according to the prescript of the diuine law , according to the rule of reason , and the decencie of his person . For albeit there is very great difference betweene good and euill , yet God hath infused and imprinted a certaine light and knowledge of either in our soules : so that a man can scarcely be found , albeit hee be rude and simple , who if he diligently attend that he dooth , but he may vnderstand , what he ought to doe in euery thing . And this care and consideration is profitable to all the documents & instructions of this rule , and of many other . This care is that , which is commended of the holy Ghost , when he saith ; Keepe therefore your soules carefully and diligently . And this is that third part of righteousnes and iustice , Deut. 4. which the Prophet Micheas insinuateth , saying ; Walke humbly , carefully , and circumspectly with thy God . Mich. 6. This is nothing else , then a perpetuall care and a continuall thought , that thou doe not any thing , which is contrary to the Diuine will . This is that , which that multitude of eyes in those misticall creatures of Ezechiell doe signifie , which intimateth vnto vs the greatnes of attention and circumspection , which a Christian Souldier ought to haue against so many and so terrible enemies , with which he is to fight . The same thing those threescore strong and valiant men of Israell doe signifie , who compasse the bed of Salomon , Cant. 3. who al handle the sword , and are expert in warre . For in this the same care and vigilancy is signified , in which an armed man ought to be , who is compassed & cirkled about with the troups of so many enemies , & endangered with hands of so great cruelty . The cause of this care , besides many other dangers , is the greatnes and waight of this busines , especiall in them that aspire to the perfection of a spirituall life . For to liue and conuerse worthily with God , is to keepe himselfe cleane and pure from all the spots of this world ; to liue in this flesh without any signe of carnall worke or affection ; and to walke without offence vntill the day of the Lord , as the Apostle sayth . These things are so hard and so supernaturall , that all things are required heere , Phil. 1. yea , God himselfe , with his grace and helpe . Behold the care and circumspection , which a man hath , when he doth any special peece of work : but much greater is the worke of saluation . Therefore what care is here required ? Consider with what great care a man beareth any vessell brim full of precious liquor or oyle , A similitude . least it should be spilld : Consider with what great care a man goeth ouer any narrow peece of timber , or some old and ruinous bridge , vnder which a very deepe and a swift riuer runneth , least he should fall into it , and be deuoured of the water : To be briefe , consider what great warines they vse that goe vpon ropes , least they declining to this hand or that fall downe . In the beginning of our conuersion we must walke warily and circumspectly . With the same care and warines thou oughtest to walke , especially in the beginning of thy conuersion , that a good habit may be formed and framed in thee , with a thought and an intent so exact , that thou speake not a word , nor thinke any thing , as much as is possible , which any whit strayeth from the path of vertue . Certaine counsailes . Seneca . For this Seneca giueth vs excellent counsaile , and that which is familier , saying : let a man that is vertuous , or that would liue vprightly , imagine , that he doth alwayes stand and walke in the presence of some man of great authority and account : and who is worthy to be reuerenced of all men : this imagination being presupposed , let him speake and doe all things none otherwise , then he would doe and speake , if he stood in his presence . Besides this aduice , there is another , no lesse conuenient nor lesse profitable then the former : let a man thinke that this is the last day of his life , and therfore that all things are to be done , no otherwise , then if that day or that night following he were to stand before the Diuine tribunall , to render an account of his life . There is yet another counsaile much more excellent : Alwayes so to be conuersant ( as much as is possible ) in the sight of the Lord , and to haue him before his eyes , as if he were present visibly and corporally , as in truth he is ●●uisibly present in all places : and therfore to doe all things no otherwise then he that hath God his witnes and his Iudge seeing all things : & let him alwayes desire of God grace so to be conuersant , that he may not be vnworthy the sight and presence of so great a Maiesty . So that this care & watch , which we now speake of hath two proposed scopes ; one , to looke vpon God with our harts , to haue them lifted vp vnto him , that we may stand before him with great reuerence , by worshipping him , by praysing , by reuerencing , by louing him , by yeelding thanks vnto him , and without intermission by offering vnto him the sacrifices of deuotion , vpon the alters of our harts . The other scope is a diligent obseruation of all our actions ; that we doe and speake all things with that warines , that we doe not stray in the least from the tract and path of vertue . So that with one eye we alwayes behold God , by requesting grace of him ; and with the other looking to that , which is conducent for our life , that it may be well ordered : and after this manner we shall very well bestow that light , which God hath giuen vnto vs , as well in Diuine things , as in humane . Therefore we shall stand partly attending on God , and partly on that thing which we are to doe . The which thing although it cannot alwayes be done , yet let vs doe this , that at the least we may then proceede after this manner , when our intent is not hindered by corporall exercises , yea , our hart is free , and may steale somwhat from exteriour businesses , and hide it selfe in the wounds of Christ . I thought it very conuenient to handle this instruction here , because it is very profitable .

The fourth admonition of the fortitude , which is necessary for them , that aspire vnto vertue . CHAP. XXII .

THE precedent admonition hath opened our eyes , that we are now able to see , what we are to doe : but this will reach vs an arme ; that is , fortitude and courage , that we may be strengthned and enabled to doe that , which the eyes behold . For seeing that in Vertue there be two difficulties ; Two difficulties in vertue . one that we may well distinguish good from euill , and seperate this from that ; the other that wee may conquer the one , and proceede in the other : in that we haue neede of wisedome and vigilancie , in this of fortitude and diligence : so that eyther of these failing , the busines of Vertue remayneth vnperfect . For there will be blindnes , if vigilancy and fore-sight be wanting : and if fortitude and courage faile , man being lame and feeble shall not be able to worke . This fortitude which we here speake of , is not that , which as a meane tempereth and moderateth audaciousnes and feare , ( for that is one among the foure cardinall vertues ) but it is a certaine generall force and power , profitable to ouercome all difficulties , which hinder the vse of Vertue : and therfore it alwayes walketh in the company and fellowship of the vertues , hauing as it were a sword in her hand , that she may open & prepare the way for them , which way so euer they goe . For Vertue ( as the Philosophers say ) is a thing hard and difficult ; and therfore it is needfull , that this fortitude alwayes march in the vauntgard of the vertues , that she may lay to her helping hand to ouercome and conquer this difficulty . A similitude . Therfore as a stone-cutter ought alwayes to haue his mallet in his hand , by reason of the hard matter which he laboureth in ; so a spirituall man of necessity ought alwayes to haue in a readines this fortitude , as a spirituall mallet , to tame and ouercome this difficulty , which meeteth with vs in the way of vertue . And as the stone-cutter shall doe nothing to any purpose , vnlesse he hath his mallet : so also the louer of Vertue without this fortitude shall sweat in vaine . Vertue is hard and difficult . Tell me what instance of any vertue canst thou giue , which hath not some particuler difficulty ioyned vnto it ? Consider of them seuerally , if it please thee . Looke into Prayer , fasting , obedience , temperance , poorenes of spirit , patience , chastity , and humility . These and all other are alwaies ioyned with some difficulty , which comes eyther through our owne selfe-loue , or the malice of the deuill , or the crosnes and repugnacy of the world . Wherfore if thou takest away this fortitude , what can naked and vnarmed Vertue doe ? and therfore all other vertues doe seeme as it were bound hand and foote , neyther can they performe any thing . Wherfore , my brother , if thou desirest to warre in the tents of Vertue , & to bring forth fruite in them , imagine that the Captaine and Emperor of Vertue doth say vnto thee , as he sayd in times past vnto Moses , although in another sence : Take this rod in thine hand , where-with thou shalt doe miracles , Exod , 4. and bring my people out of Egipt . Trust , doubt not , as that rod was the worker of these miracles which effected so blessed and ioyfull a worke ; so also it is the rod of fortitude , which will conquer & ouercome all difficulties , which may be procured and obiected eyther of selfe-loue , or of any other enemies , and it will strengthen and enable thee to bring the wished victory from this warre . Therefore see that thou haue it alwayes in thine hand , for thou canst doe no admirable thing without it .

The errour of them which forth-with in the beginning of their conuersion doe seeke for peace . In this place in my iudgement they , that are newly inaugurated into Gods Church , are to be admonished of a notable error , which oftentimes happen vnto them . Who perchaunce reading in some spirituall booke of the greatnes of the sweetnes and consolations of the holy Ghost , and how great the pleasant allurements and enticements of charity be , forth-with they suppose that this whole way is plaine , full of deliciousnes , and that no labour nor trouble is to be found in it : wherefore they prepare themselues to walk in this way , as to an easie and delectable matter , neyther doe they arme themselues as those , who goe to warre , but they put on a soft and a delicate robe , as if they were to goe to a mariage or a banquet . They doe not consider , that although the loue of God is sweet and pleasant in it selfe and of it owne nature , yet that the way vnto it is straight and bitter . For it is needfull aboue all things to conquer and ouercome selfe-loue , and to striue alwayes against thy selfe : which fight is greater then any other . Both of them that Euangelicall Prophet insinuateth , Esay , 58 , when he sayth ; O Ierusalem shake off the dust , arise , and sit downe . It is certaine that in sitting there is neyther labour nor difficulty : but it is labour to shake off the dust of earthly and carnall affections , and to arise from the sinne , in which we sleepe : which is necessary to doe , before we come to that sitting and rest , It is true , that God bestoweth many and wonderfull comforts vpon them , that faithfully labour ; and in like manner vpon them , who now desire to change the delights of the world for the pleasures of heauen : yet if this change be not made , and if a man will not leaue the pray he hath taken ; beleeue me , this refreshing and comfort shall not be giuen him : as neither Manna was giuen to the children of Israell in the wildernes , before the dowe was spent , which they brought with them out of Egypt .

Returning therefore to our purpose , I say , let those seeke for rest as long as they will , who are not armed with this fortitude , and let them know , that vnlesse they first change theyr mindes and purpose , they shall not finde it . Let them knowe and assuredly beleeue , that quietnes is not purchased but by labor ; that a crowne is obtayned by fighting ; that ioy is atchiued by sorrowing , and that the most sweet loue of God , is procured by hatred of our selues . For thys cause this idlenes is so often reprehended in the Prouerbs , but fortitude and diligence commended : because the holy Spirit , the Authour of this doctrine , knew very well , that vertues are very much hindered by la●nes , but ayded and perfitted by fortitude and diligence .

Of the meanes by which this fortitude is obtained .

PErhaps some man will aske , by what meanes this fortitude may be procured and atchiued , seeing that it is no lesse difficult , then the other vertues ? Wherfore not without cause the Wise-man thus beginneth his Alphabet full of spirituall instructions ; Who shall finde a strong and a valiant woman ? for her price is farre aboue the pearles . Prou , 31 , As if he should say , shee is more precious then all the treasure and Iems , which may be brought out of all the Coasts of the world . How then may we compasse a thing of so great price and value ? We shall compasse it , first , if diligently we consider the dignity & excellency of it : for that ought to be in great account with vs , The sluggard flyeth from vertue by reason of the difficultie . which openeth vnto vs the treasuries of all vertues . If it be otherwise , tell me , why the louers of thys world doe after that manner flie from vertue ? Not for any other cause , but because it is hard and difficult , which difficulty sluggards doe shunne and flie . The slothfull man sayth , ( as the Wise-man speaketh , ) Prou , 26 , A Lyon is in the way , and a Lionesse in the streetes , in the midst of the way she will deuoure me . And in another place ; Ecclus , 4 , The foole foldeth his handes , and eateth vp his owne flesh , saying : Better is a handfull with quietnes , then two handfulls with labour and vexation of spirit .

Seeing therefore that there is no other thing that hindereth vs from comming vnto vertue , but this onely difficultie ; if wee will embrace this fortitude to ouercome it , we haue already obtained the kingdome of vertue , together with the kingdome of heauen : to which no man shall come , but hee that is valiant , strong , and vndaunted . In like manner , by this fortitude the loue of our selues is cast vnder foote , with the whole Army of her complices and confederats ; which enemy , when it is ouerthrowne and cast foorth , behold presently entereth in the loue of God , or , if you had rather , God himselfe . For as Saint Iohn sayth ; 1 , Iohn , 4 , God is loue , and he that dwelleth in loue , dwelleth in God , and God in him .

The manifold examples of the seruants of God doe much auaile and profit vs , whom we see heere in the world poore , naked , bare-foote , and bare-legged , leaue , hungry , restlesse , hauing not where to lay theyr heads , and wanting all those things , which are requisite for the maintenaunce of this life . The seruent desire of some to serue God . Some of them doe so hasten to labours , and austerenes of life , where they may liue religiously and strictly , and not be entangled with the pleasures of this life , as a Merchant to some rich mart , or a student of the liberall Sciences to some famous Vniuersity . What I pray thee , can be more contrary to the custome of this world , and to the desires of her louers , then that a man should seek out those places , where his body may be pinched , his soule made heauie , and his life exposed to many greeuances and troubles ? These are assuredly most contrary to flesh and blood , but very agreeable vnto the Spirit of GOD. But yet more especiallie our pleasures are condemned by the example of the Martyrs , who haue entred into the kingdome of heauen , by so many & so cruell torments .

Consider , The sundry & manifold tryals and torments of Martyrs . howe one of them was rosted ; another had his skinne pulld ouer his eares , the third , drowned in the water , the fourth , cast head-long from a steepe Rocke : a fift layde on a peece of wood with a sharpe ridge , his flesh being scraped and rent of with a ragged tormenting Curry-combe , and his bowels beeing slitte out , yeelded vp the ghost : a sixth hath so many Darts sticking in him , that he is liker an Hedg-hog then a man : the seauenth is fryed in a frying pan , or boyled in scalding lead : others tormented with other extreame tortures . Consider how many of them haue beene tormented , not with one kinde of punishment , but with all kinde of torments , which humane nature hath beene capable of , and so haue passed to death . For some haue been taken from the filthines & vncleannesse of the pryson to be whipped and scourged ; from whipping & scourging to be singed with burning coales ; from burning coales to the bastinado ; from the bastinado to yron combes ; then to the sworde , which alone had beene sufficient to take away the life of the Martyrs ; but not to make them shipwracke theyr fayth or constancie .

But what shall I speake of the arts , and inuentions , which that ingenious and witty cruelty ( I say not of men but of deuils ) hath deuised , to ouer-throw and confound with corporall tortures , fayth , courage , & fortitude ? Some of them , after they were most cruelly martyred , and theyr flesh all to be-torne and rent , were cast vpon a floare all sette with goades and prickes ; that theyr bodies all at once might be goared and 〈◊〉 with a thousand woundes : and that they might feele a generall greefe throughout all theyr members , that theyr intollerable payne , might striue for victory with their faith .

Others beeing condemned , were commaunded to walke vpon hote burning coales with their naked feete . Others beeing tyed to the tayles of horses , were drawne ouer thornes and bryers , and rough places . Others were condemned to wheeles stucke all round about with sharpe kniues , that theyr bodies being put vppon them , whilst they turned about might be cutte small peeces . Others were stretched vpon Racks , and their bodyes beeing harrowed and furrowed from top to toe with yron crookes and peircers , did openly show their naked bowels , the flesh being puld of , and their ribs lying bare .

What shall I say more ? seeing that the barbarous and more then beastly cruelty of Tyrants , not being contented with these torments , By this kinde of death religious & constant Corona ended her lyfe . hath found out a certaine new kind of cruelty . With certaine instruments they so brought together two high sturdie trees , that their tops touched one the other ; to one of these tops they bound the right foote of the Martyr , to the other the left . Then losing the Trees to their old scope , they carried the body with them , and violently tare it in peeces , and each tree carryed with it his part into the ayre . In Nicomedia , among other innumerable Martyrs , one was beaten so long , till his white ribbs appeared through his bloody wounds , An horrible kind of mar tyrdome . for the scourges and whippings had peece-meale puld away the flesh ; then they washed his whole body with most strong vinegar , & after vinegar stuffed all his wounds ful of salt . The Tyrants not yet satisfied with these dire discruciatements , and extreame tortures , when they saw that the Martyr yet breathed , they cast his halfe dead body vpon a gridyron , vnder which they made a fierce scorching fire , haling the gridyron this way and that with their yron hookes , vntil the body being fully rosted , the sanctified & pure-purged soule , passed to the Lord . And thus those most barbarous & inhumane butcherly murtherers , inuented tortures more cruel than death , which notwithstanding was wont to be termed the terriblest of all dreadful things . For they sought not so much to kill , as to slay with vnheard of torments , without any deadly wound , by a lingering death , and with intollerable greatnesse of dolours and sorrowes .

Surely these Martyrs had not bodies vnlike to ours , or which were of another substance : their flesh was as our flesh ; and theyr complexion was the same with ours : neyther had they another God for theyr helper , besides our God : neyther did looke for another glory , then that wee looke for . Proceede therefore , if they haue obtayned eternall life by so violent death , why should we feare for the same cause at the least to mortifie the euill concupiscences of our flesh ? If they died through hunger , wilt not thou fast one day ? If they with their mangled bodies perseuered in prayer , why wilt not thou being sound and in health with bended knees continue a little in prayer ? If they were so patient , that without resisting or contradiction they suffered their members to be maymed and detruncate , and theyr flesh to be torne in peeces , why wilt not thou abide that thine appetites and thine vnruly affections should be circumcised and mortified ? If they many yeares and many moneths sat imprisoned in darke dungeons , why wilt not thou a little be contayned and shut vp in thy chamber ? If they haue not refused to haue their shoulders furrowed and mangled with whips and scourges , why wilt not thou chastice thine ?

If these examples doe not suffice thee , lift vp thine eyes to the Crosse of Christ , and behold who is he , that hanging vppon it suffered so great and so cruell things for the loue of thee . The Apostle sayth : Consider him that endured such speaking against of sinners , Heb. 12. least yee should be wearied and faint in your minds . This is a fearefull and a dreadfull example , what way so euer thou shalt consider of it . For if thou lookest vppon the torments , there can be no greater . If thou respectest the person , who suffereth , a more excellent cannot be giuen . If thou examinest the cause for which he suffereth , not for his owne offence , for he is innocency it selfe ; neyther suffereth he of compulsion , for he is the Creatour and Lord of all creatures : but of his mere goodnes , and free loue . Yet for all this he suffered so great torments , not only in his body , but also in his soule , that the torments of all Martyrs , & of all men that euer haue been in the world , are not to be compared with these . This was such a spectacle , that the heauens were astonished ; the earth trembled , rocks claue in sunder , and all the insencible creatures felt the indignity of the thing . How therefore commeth it to passe , that man should be so insencible & blockish , that he should not feele that , which the brute elements haue felt ? with what face can he be so ingratefull , that he should not study somewhat to imitate him , who hath done and suffered so great things , that he might leaue vs an example ? Luke . 24. For euen so , as the Lord himselfe affirmeth , Christ ought to haue suffered , and so to enter into his glory . For seeing that he came into the world , that he might teach that heauen is not to be compassed by any other way then by the Crosse , it was necessary that the Lord himselfe should first be crucified , that a courage might be put into his Souldiers , seeing their Captaine to be so cruelly and inhumanely handled and intreated . Who then will be so ingratefull , wicked , proud , and impudent , who seeing the Lord of Maiesty , with all his friends and chosen ones to walke such difficult wayes , and yet he himselfe will be caried in an Horse-litter , and on a bed of Downe , & led his life in deliciousnes ? King Dauid commaunded Vrias , whom he had called from warre , to goe into his owne house , to sup & sleepe with his wife : 2 , Kings . 11. but the good seruant answered ; The Arke , and Israell and Iuda dwell in tents : and my Lord Ioab and the seruants of my Lord abide in the open fields : shall I then goe into mine house to eate and drink , and lye with my wife ? by thy life , & by the life of thy soule , I will not doe this thing . O good and faithfull seruant ; who by so much is worthier of prayse , by how much he is vnworthier of death . And thou ô Christian , seeing thy Lord lying vpon an hard Crosse , hast thou no respect of him , neyther doost thou yeeld honour , & reuerence vnto him ? The Arke of God made of incorruptible Ceder wood suffereth griefes and dolours , and vndergoeth most bitter death , and doost thou seeke for pleasures and delicacies ? The Arke in which Manna was put ( that is the foode of Angels ) for the loue of thee tasted gall and vineger , and doost thou long and hunt after sweet and delicious meates ? The Arke in which the two tables of the law were ( that is all the treasures of the wisedome and knowledge of God ) is mocked , and derided as foolish , and wilt thou be smoothed and praysed , and doost thou gape after honors & preferments ?

But if the example of this misticall Arke be not sufficient to confound thee , let the afflictions of the seruants of God , which abide & remaine vpon the face of the earth be ioyned vnto it : that is , the examples , & passions of all the Saints , Prophets , Martyrs , Confessors , & Virgins , who with so many and so great tribulations haue sayled ouer the huge and turbulent Sea of this world . Heb. 11. Wherupon one of them saith ; The Saints haue been tried by mockings & scurgings , yea , moreouer by bonds & prisoment . They were stoned , they were hewen asunder , they were tempted , they were slaine with the sword , they wandered vp and down in sheeps skins , and in goates skins being destitute , afflicted , and tormented : whom the world was not worthy of : they wandered in wildernesses , & mountaines , and dens , and caues of the earth . And these all through faith obtained good report : And among so many tribulations were found faithfull vnto God .

If therfore the life of the Saints was such yea , if the life of the Holy of Holies was such , surely I know not by what title , priuiledge , or immunity some doe think , to enter by the pleasures & delights of this world into that place , where these doe now ioy , and for euer shal reioyce . Wherfore , my brother , if thou desirest to raigne with them , learne to imitate them , learne to beare and suffer the troubles and discommodities of this life .

This exhortation wil be profitable vnto thee , to kindle & inflame thee with the loue of this vertue & fortitude , & that thou seeke for it & after it so long , vntill at the length thou commest to the perfection of that soule , of whom it is read , that she girded her loines with strength , Prou. 31. & strengthned her armes . And that this chapter may simbolize & agree with the whole doctrine of this second Booke , I will vse that most excellent & noble sentence of our Sauiour : If any man will come after me , let him deny himselfe , and take vp his Crosse daily , Luke . 9. & follow me . In which words this heauenly Teacher hath comprehended the sum of the whole doctrine of the Gospel , which is for this end ordained , that it might make a man Euangelicall & perfit : who deriuing the originall of his inward man from heauen , in his outward might take vp the Crosse : and through the sweetnes of the one might willingly embrace all the afflictions of the other .

The end of the second Booke of the Sinners Guide . LAVS TRI-VNI DEO .

A necessary Table , directing the Reader to euery Chapter in this Booke , and to euery particuler Argument handled in each Chapter . page , 1. page , 2. Ibidem . page , 7. page , 9.
The Chapters of the first part of the first Booke .
The first Chapter . page . 9. The seuerall matters handled in this Chapter . ibidem . page , 10 ibidem . page , 11 , 12 , ibid. page , 17
The second Chapter . page , 21 The matters handled in this Chapter . page , 22 , ibidem page , 24 , page , 25 , page 26 , ibidem page , 28
The third Chapter . page , 29 , The matters handled in this Chapter . page , 30 , page , 31 , 32 , page , 33 , page , 34 , page , 34 , 35 , 36. page , 36. page , 36 , 37. page 38 , ibid.
The fourth Chapter . page , 40. The matters handled in this Chapter . page , 41 , 42 page , 43 , 44 45 , page , 47 , ibidem . ibidem ibidem page , 49 , ibidem page , 50 , ibidem ,
The fift Chapter . page , 51 , The matters handled in this Chapter . page , 52 ibidem page , 53 , ibidem ibidem page , 54 , page , 55 ibidem . page , 56 , page , 57 ibidem . page , 58 , ibid. ibidem 59 , ibidem 60 , ibidem . ibidem , ibidem , & page , 61.
The sixt Chapter . page , 63. The matters handled in this Chapter . page , 64. ibidem . page , 65. page , 67.
The seauenth Chapter . page , 69. The matters handled in this Chapter . Ibidem , 70 , 71 , 74 , 75 , ibidem , ibidem , 76. 77 , ibidem , ibidem , 79. 80 , page , 81 ,
The eight Chapter . page , 82 , The matters handled in this Chapter . page , 84 , ibidem , 85 , ibidem , 88 , page , 90 , ibidem , ibidem ,
The ninth Chapter . page , 91 , The matters handled in this Chapter . ibidem . ibidem , 92 , page , 93. page , 95 97 98. 99 , page , 92 , 93 ibid. page , 94 95 page , 97 ibidem 98 page , 99 , ibidem 100 ibidem 101 102
The tenth Chapter . 104 The matters handled in this Chapter . ibidem page , 105. 107 ibidem 108 109 page , 111 page , 112 , ibidem page , 114 , page , 115 , 116 , ibid. 118
The second part of the first booke . In this second part are handle● the temporal and spirituall blessings , which in this lyfe are promised to Vertue ; and more particularly the twelue more notable and famous priuiledges & prerogatiues , which are found in Vertue . page , 120 The Chapters of the second part of the first booke .
The eleuenth Chapter . ibid. The matters handled in this Chapter . ibidem page , 121 ibidem . page , 123 ibidem 124 ibidem 125 126 127 ibid. 128 ibidem 129 ibidem page , 130
The twelfth Chapter . page , 132 The matters handled in this Chapter . ibidem ibidem 133 page , 134 135 136 ibidem ibid. ibidem page , 137 138 ibidem 139. 140 ibidem 141 ibidem 142
The thirteenth Chapter . 143 The matters handled in this Chapter . ibidem 144 145 ibidem page , 146 147
The fourteenth Chapter . 147. The matters handled in this Chapter . 148 ibidem ibidem ibidem ibidem page , 149 ibidem ibidem 150 ibidem ibidem 151
The fifteenth Chapter . page , 151 The matters handled in this Chapter . ibidem ibidem 152 ibidem 153 ibid. page , 154 ibid. 155 157 158 159 ibidem . ibidem 160
The sixteenth chapter . page , 161 The matters handled in this Chapter . 162 163 164 ibidem . 165 page , 166 ibidem 167 page , 168 ibidem 169 170 ibidem 171 172 page , 173 174. page , 175 , 176. ibidem .
The 17 , Chapter . 177 , The matters handled in this Chapter . ibidem , 178 , 179 , ibidem . ibidem . page , 180. page , 182 , 183 , 185 ,
The eyghteenth Chapter . 186. The matters contayned in this Chapter . ibidem . 187 , 190 , 181 , 192 , 193 , 194. ibidem , 195 , ibidem , ibidem . 196 , ibidem , 197 ,
The ninteenth Chapter . 197. The matters handled in this Chapter . ibidem , 198 , ibidem , ibidem , ibidem , page , 199 , ibidem , ibidem , 201. ibidem , 202. ibidem , 203. ibidem , page , 204 , 205. 207 , 208 , ibidem , 208 , 209 , 210. 211 , ibidem , 212 , ibidem , ibidem , 214. 215 , 216 , ibidem , page , 217 ,
The twenteth Chapter . page , 218 , The matters handled in this Chapter . ibidem , 219 , ibidem , 222 ▪ ibidem , 223 , ibidem , 224 , 225 226. 227 page , 228 ibidem , 229 , ibidem . 230 , ibidem .
The 21. Chapter . 230. The matters handled in this Chapter . ibidem 231. page , 232. ibidem . 233. 234. page , 235.
The 22. Chapter . 236 The matters handled in this Chapter . ibidem . 237. ibidem . ibidem , 239. 241 , ibidem . 242 , ibidem . 243. 244. ibidem 245. 246.
The 23. Chapter . 246 The matters handled in this Chapter . 247. 248. 249. ibidem 250. 253 , ibidem .
The 25. Chapter . 254. The matters handled in this Chapter . 255. 256 page , 258 ibidem page , 249 260 261 262
The third part of the first Booke . In which , aunswere is made to all those excuses , by which those men are wont to excuse and defend themselues , who will not embrace Vertue . page , 265 The Chapters of the third part .
The 25. Chapter . ibidem The matters handled in this Chapter . ibidem 266 267 268 ibidem ibidem 269 ibidem ibidem ibidem 272 273 ibid. 274 27● ibidem 276 ibidem ibidem 277. ibid. 278 ibidem 279
The 26. Chapter . 280 The matters handled in this Chapter . ibidem 281 ibidem 285 286 ibidem ibidem 287 ibidem 289 290 291 294 ibidem 295 page , 296 ibidem
The 27. chapter . page , 298. The matters handled in this Chapter . 299 300 ibidem 301 ibidem ibid. ibid. ibidem page , 103 304 305 312 ibidem ibidem
The 28. chapter . page , 314 The matters handled in this Chapter . ibidem 315 317 319 ibid. 320 321 322 323 page , 324 ibidem . 325. 326 328 329 ibidem 330 331
The 29. Chapter . page , 335. The matters handled in this Chapter . ibidem 336 ibidem 337 338 page , 339 , 340 ibidem ibidem page , 342 342 page , 343 345 348 ibidem 349 349 ibidem page , 350 ibidem 351. ibid. 353 354 356 357 ibidem .
THE SECOND BOOKE . page , 365 , ibidem The Chapters of the second Booke . 366
The first Chapter . ibidem
The second Chapter . 367 Matters handled in this Chapter . page , 368 , ibidem . ibidem . 369
The first part of the second Booke : 370
The thyrd Chapter . ibidem The matters handled in this Chapter . ibidem page , 374
The fourth chapter . 375 The matters handled in this Chapter . 376 page , 379 381
The fift chapter . 384 The matters handled in this Chapter . ibidem 385 ibidem 386 ibidem 387 page , 388 389 ibid. 390 ibidem . 391
The sixt chapter . page , 391 The matters handled in this Chapter . ibidem page , 392 ibidem 393 394 page , 395 page , 396 ibidem 397
The seauenth Chapter . page , 398 The matters handled in this Chapter . ibidem 400 ibidem 401 ibidem ibidem 402
The eight Chapter . 403 The matters handled in this Chapter . ibidem ibidem 404 ibidem 405 406
The ninth Chapter . 406 The matters handled in this Chapter . 407 ibidem ibidem 408 ibidem 409 410 ibidem ibidem ibidem 411
The tenth Chapter . 411 The matters handled in this Chapter . 412 ibidem ibidem 413 ibidem 414 ibidem ibidem 415
The eleuenth Chapter . 416 The matters handled in this Chapter . 417 ibidem 418 ibidem ibidem 419 420 ibidem 421 ibidem 422 ibidem ibidem 423 ibidem 424 ibidem
The twelueth Chapter . 424 The matters handled in this Chapter . 426 ibidem 427 ibidem ibidem 428 ibidem 429 430 ibidem ibidem 431 ibidem 432 433 ibidem ibidem 434 ibidem ibidem 435 426
The second part of the second Booke : 437
The thirteenth chapter . ibidem The matters handled in this Chapter . ibidem
The fourteenth chapter . 438 The matters handled in this Chapter . ibidem ibidem ibidem 439 440 441 ibidem ibidem 443 ibidem 444 ibidem 445 ibidem ibidem 446 447 ibidem ibidem 448 ibidem ibidem ibidem 450 ibidem ibidem 451 452 ibidem ibidem 453 454 155 456 ibidem ibidem 459 460 ibidem 461 ibidem ibidem ibidem ibidem 462 ibidem
The fifteenth chapter . 463 The matters handled in this Chapter . ibidem 465 ibidem ibidem 466 ibidem 467 468
The sixteenth chapter . 469 The matters handled in this Chapter . ibidem 470 ibidem ibidem page , 471 ibidem 473 ibidem 474 475 ibidem 476 ibidem ibidem 477 ibidem 480 ibidem 483 484
The seauenteenth chapter . 486 The matters handled in this Chapter . ibidem ibidem 487 ibidem 488
The eyghteenth chapter . 489 The matters handled in this Chapter . 490 ibidem 493 494 495
The ninteenth chapter . 496 The matters handled in this Chapter . ibidem 497 499 501 502 503 ibidem 504
The twenteth chapter . 507 The matters handled in this Chapter . page , 508 ibidem 509 510 511 511 512
The 21. chapter . 514 The matters handled in this Chapter . ibidem 515 516
The 22. chapter . 517 The matter 's handled in this Chapter . ibidem 518 ibidem 519 520 ibidem 521 522 ibidem . FINIS .
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