Iacob's ladder consisting of fifteene degrees or ascents to the knowledge of God by the consideration of his creatures and attributes.

THE FIRST DEGREE of our spirituall ascending to GOD , is by the Consideration of MAN . DEGREE I.

WHosoever is desirous to erect his thoughts to God-ward , must first begin with the consideration of himselfe . For we are every one of us the creature and image of GOD : and nothing is neerer to us then our selves . And therfore not without cause said Moses , Attende tibi , Take heed to thy selfe . For whosoever shall Deut. 4. 9. strictly and narrowly look into himselfe , shall finde that he is the very compendium or abridgement of the whole World ; and by this view with little labour and difficulty he may ascend to the creator of all things .

And to this search , the resolution of these foure ordinary and easie questions wil be necessarie .

1 Who was Mans Creator . 2 Of what matter he was created . 3 What forme was given him ? 4 To what end he was brought into the World ?

First , if thou wilt examine diligently , who it was that made 1. thy soule when it was not , thou shalt finde , that it was GOD and not thy Parents . For whatsoever comes of the flesh is fleshly ; and thy soule is a spirit . Not Heaven , Earth , Sun or Starres , for they are corporeall ; thy soule incorporeall . Not Angels or Archangels , for thou were not made of any matter , but meerely of nothing : and none but GOD is able to make something of nothing . He therefore , without helpe of any others , with his owne hands , which are his understanding and will , created thee . And though GOD used thy Parents to the begetting of thy flesh , as labourers to a building ; yet is he the chiefe worke-man and creator , both of body and soule .

For if thy Parents had been the chiefe authors and makers of thee , they may as well be able without skill in Anatomy to know all thy bones , nerves , veines , muskles , and other things , which they are ignorant of : they might also be as well able when thou art sicke or lame , to cure thee , as to make thee : like a clock-maker , who can take in pieces , and amend the watch or clocke formerly made by him .

But the joyning of soule and body in so strong a tye , as that they become one substance , is a worke of such transcendence , that none can performe , but he , who is of infinite power .

Therefore , this question is resolved , and we may and must confidently affirme , that GOD is Mans creator , who onely doth wonderfull things . And therefore Moses inspired by the spirit of GOD , may seeme to confirme this point , when he saith by way of question and answer : Is not he thy Father ? he hath made thee and proportioned Deut. 32. 6. thee . And Job likewise ; Thy hands have made me and Iob 10. 11. fashioned me : and a little after , Thou hast clothed me with skin and flesh , and joyned me together with bones and finewes . The Kingly Prophet also acknowledgeth asmuch , Thy hands Ps. 119. 41. have made me and fashioned me : and againe , Thou hast fashio●ed me behind and before . To 139. 4. these I may adde that excel●ent speech of that heroicall woman in the Booke of the Maccabees to her soun●s . I cannot tell how ye came into my 2 Mac. 7. 22 , 23. Wombe , for I neither gave you breath nor life : it is not I that ●et in order the members of ●our body ; but doubtlesse the Creator of the World , which formed the birth of man , and found out the beginning of all things . And upon this it was , that CHRIST himselfe said , Call no man your Father upon the earth : for there is but one , Mat. 23. 9. your Father which is in Heaven : upon which Saint Augustine speaking of his naturall Sonne Adeodatus , said to GOD , Thou didst make him well , for I had nothing in that 9 Conf. 6 childe , besides the fault .

Well then , If GOD be author both of body and soule , if he be thy Father and preserver ▪ if what thou hast , thou receivest from him : if what thou hopest , thou hopest from him : Why boastest thou not of such a Father ? Why dost thou not love him with all thy heart ? why dost thou not contemne all things in respect of him , but sufferest thy selfe to be overswayed with vaine desires and delights ? Lift up thine eyes to him , feare not what any mortall crea●ure can doe to thee . Say with David , I am thine , save me . Certainly , if thou wouldst but seriously consider , Ps. 119. 94. how gracious GOD is to thee , in that he ( who needs none of thy goods ; neither if thou perish , doth he lose any thing ; hath his eye of providence still and continually over thee ; yea so loveth , directeth and cherisheth thee , as if thou wert his greatest treasure , thou wouldst be moved with these his extraordinary favours , and put thy whole confidence in him : thou wouldst feare him as thy Lord , love him as thy Father ; and loath those things which should divert thee from his love .

The second quaere is , Of what 2. matter was Man created ? The resolution is easie , even of that which is most vile and contemptible : and by how much the ●aser , the better occasion is ministred to every one of us , to labour for that most pretious and profitable vertue of humility .

And doubtlesse the matter of which the prime part of Man ( the soule ) was made , was nothing ; and what can be imagined or thought to be of lesse esteeme then nothing ?

Now what was the first materiall to the making of the body but menstruous blood : a thing so loathsome , as that the eye flies the sight of it ; the hand the touching of it ; and the mind abhorres to thinke of it .

Thirdly , the matter whereof the first Man Adam was made , 3. was but red and barren earth , or dust or mud . Out of the earth wast thou taken , ( saith GOD to Adam ) because thou art dust , and to dust thou shalt returne . Which Gen 3. 19. caused Abraham ( remembring the vile materialls he was made of ) to say to GOD , I am but dust and ashes . 18. 27.

And yet we have not said all which may be spoken , concerning the vilenes of these materialls . For the earth or dust it selfe , of which his body was created , came not from any matter , but of nothing also . For in the beginning GOD create● heaven and earth , and surely he 1. 1. created them not of any othe● heaven and earth , but even o● nothing . So that this proud thing Man , ( whether you consider soule or body ) coming from nothing , in the end must be reduced to nothing . What then hath he to boast of , but that which he hath received from GOD. Other things , as the workes of artificers , vessels of gold and the like , if they had sense might boast and expostulate with their workemen in this manner . It is true , lowe to thee for my form , but not for my materialls ; and that which I had of my selfe , before thou tookest me in hand , is farre more pretious then that which I received from thee : But Man , that hath nothing of himselfe , and is altogether nothing of himselfe , can glory in , nor of nothing . And therefore St. Paul saith . What hast thou 1 Cor. 4. 7. that thou hast not received ? If thou hast received it , why boastest thou as though thou hadst not received it ? and If any man Gal. 6. 3. seeme to himselfe that he is somewhat when he is nothing , he deceiveth himselfe in his imagination . To which St. Cyprian agreeth , Lib. 3. ad Quirinum . when he saith we ought to boast of nothing , when there is nothing that we may call ours .

But thou wilt say , men doe many excellent things , for which they are worthily commended ; that according to the proverb , virtus laudata crescat , goodnes having due praise may increase . It is true . Men doe many good workes , for which they may deservedly be praysed , and of which they may boast ; but with this limitation , that they rejoyce in the Lord , and not in themselves ; as it is written : 1 Cor. 1. 31. 2 Cor. 10. 17. He that rejoyceth , let him rejoyce in the Lord .

For let me aske these questions . When a Man doth any good worke , of what matter , by what power , by whose aid and direction doth he it ? surely o● the matter which GOD created : by that power and strength which GOD gave him : and lastly by GODS direction and assistance , without which hee could doe no good thing . For GOD doth many good things in Man without Man : but Man doth no good , but that which GOD giveth him power to do . And therefore , he vouchsafeth to use the Ministery and service of Man in doing good ; which of himselfe he could do without Man , that thereby he might acknowledge himselfe the greater debtor to GOD , and not by growing proud to rob God of his honour .

Therefore , if thou be wise , in the good thou dost , give to thy selfe the last place ; steale not Gods glory from him , neither in little or much : enter into thine heart and consider well , that nothing of thine which is onely , and all that thou hast , and all the World shall not be able to puffe thee up . And because this pretious vertue of true humility was almost clean gone out of the World , and was neither to be found in the Books of Philosophers , or in the lives either of the Gentiles or Jewes ; it pleased the Mr. of Humility himselfe to descend from Heaven , Who when he was in the form of God equall to the Father , made Phil. 2. 6 , 7 , 8. himselfe of no reputation ; and tooke on him the forme of a servant , and humbled himselfe , &c. saying to mankind , Learne of Math. 11. 29. me that am meeke and lowly of heart , and ye shall finde rest to your soules . So that if thou perhaps art ashamed to imitate the humility of Men , be not ashamed to follow the humility of Iam. 4. 6. CHRIST , Who resisteth the proud , and giveth grace to the humble .

The third question followes 3. now to be answered : that is ▪ What forme was given to Man at his creation . Surely by how much the viler the matter was of which he was made , by so much the forme is found to be the more excellent .

To omit the out ward shape of the body , ( which yet may justly challenge eminencie above the shapes of all other creatures : ) for this is not the substantiall , but the accidentall forme . The substantiall forme therefore of a MAN , which makes him to be a MAN , and distinguisheth him from other creatures , is the immortall Soule , indued with reason and will , the Image of GOD ; for so we read , that GOD said when he would make Man , Let us make Man in our Image according to Gen. 1. 26. ●ur likenesse , and let him rule over the fish of the Sea , and over the foule of Heaven , and over the ●easts , and over all the Earth ; and over every thing that creepeth and moveth on the Earth . Man therefore is the Image of GOD , not in respect of his body , Io. 4. ●4 . but of his spirit : For GOD is a Spirit , not a body . And there is the Image of GOD saith St. Basil , Homil. in exam. 10. where that is , which commands the other creatures . Now Man commands and rules over the beasts , not by the members of his body , which are stronger in many beasts then in Man ; but by the mind , indued with reason and will : that is , not by that which he hath common and alike with them ; but by that , by which he is distinguished from them , and made like unto GOD.

Rowse thy selfe then , and frame thy selfe after thy patterne ; and consider that all the good thou receivest by this Image , consists in the likenesse and resemblance thou hast to it ▪ Thy patterne is GOD , whose beauty is infinite , Light , in whom 1 Io. 1. 5. there is no darknes ; whose beauty the Sun and Moone admire . And that thou mayst the more easilie imitate thy patterne , on which thy whole perfection , profit , honour , joy , rest , and indeed thy whole good depends : conceive the beauty of GOD ( thy patterne ) to consist in wisdome and holinesse . For as the beauty of the body ariseth from the just proportion of the members , and sweetnesse of the colour ; so in the spirituall substance , the pleasantnesse of the colour is the light of wisedome ; the proportion of the members is sanctitie and righteousnesse : not any particular justice , but universall , which conteyneth all other vertues ; and therfore , that may be said to be the most beautifull spirit , whose mind shineth with the light of wisedome , and whose will hath the greatest measure of perfect righteousnesse . GOD then thy patterne , is that Wisdome , and that Righteousnes , and in respect thereof , is beauty it selfe . And because , both these Attributes of GOD are specified in Scripture under the name of sanctity ; it is that the Angels in Esay cry unto him , Holy , Holy , Es. 6. 3. Holy is the LORD GOD of Hosts : and GOD himselfe cryeth to his Images , Be holy , for I Lev. 11. 4. 4 am holy : and our Saviour in the Gospell , Bee perfect , as your Mat. 5. 48. Father which in Heaven is perfect .

Wherefore , if thou desirest to be like thy patterne , thou must love Wisedome and Righteousnesse above all things .

True Wisedome ( which is one part of spirituall beauty ) is to 1. judge of all things according to the supreme cause : and the most high cause is the divine will of GOD , or his Law which manifests his will to Man . If therefore thou love Wisedome , thou must not lend thine eare to what the Law of the flesh shall dictate ; what thy sences shall judge to be good ; what the World shall approve of ; what any Man shall insinuate to thee ; but stop thine eares to them , and marke onely what the will of GOD thy LORD is , and account that most profitable , and above all things to be desired , which shal be most conformable to his will and Law . This is the wisedome of the Sap. 7. 10 11. Saints , of which the wiseman wrote . I loved her above health and beauty , and purposed to take her for my light : for her light cannot be quenched . All good things therefore came to me with her .

The other part of this spirituall 2. beauty is Righteousnesse , and this containes all vertues which adorne and beau●ifie the will , the chiefe whereof is love , the mother of all graces ; which not onely comprehends all the rest , as St. Augustine speaketh ; De na. et gra . c. 70. Rom. 13. 10. but indeed as St. Paul affirmeth is the fulfilling of the Law ; and on the other side , He which keepeth his word , ( that 1 Io. 2. 5. is his Law ) in him is the love of GOD perfect indeed , as St. John . They therefore which would be made like to the Divine patterne , must hearken to , and obey this counsaile , Be ye followers of GOD as deare children , and walke in love . The Son is the image of his Father , and all the good which ariseth from this image , ( as is before said ) is to become like to the patterne .

Oh , if thou wouldst fully understand these things , and that being made like unto GOD ( by the beauty of true Wisedome and Righteousnesse ) thou much pleasest him , what peace wouldst thou enjoy ? how joyfull wouldst thou be ? how easily wouldst thou despise all the blandishments of this deceitfull world ? Againe , if thou wouldst consider , how highly GOD wil be displeased , when he shall see his image wanting the light of wisedome , and the robe of Righteousnesse , to be polluted , defiled and darkned ; and that Man being placed in such honour , as to be like to GOD , to Ps. 42. 20. be now compared to the beasts that perish : certainely thou wouldst be amazed , and tremble ; neither wouldst thou be at rest , untill by floods of teares springing from bitter contrition , thou shouldst wash away all thy spots and steynes , and returne to the likenes of thy most beautifull patterne .

But because in the meane time , ( while thou walkest away , and wandrest from GOD ; and that thou walkest by Faith , 2 Cor. 5. 7. and not by sight ) thou continually wantest his aid and assistance , aswell , that thou mayst abide in that likenes which thou hast , as that daily thou mayst become more like , that is more beautifull and clearer : mourne heartily , and pray to him , and say O holy Lord and most mercifull , whom it hath pleased to make this my soule , thine Image ; make perfect I beseech thee thy worke : increase my Wisedome , increase my Righteousnesse : hide my soule in the secret place of thy Tabernacle , that it be not defiled with the mud of carnall concupiscence , nor with the smoke of secular honour , nor the dust of earthly thoughts .

The last quaere remaines to be resolv'd , which is , Whereto , 4. or for what , Man was brought into the World . The end of his Creation . This end was no other , then GOD himselfe . But because there is a double end , Internall or Inward , and Externall or Outward . We will consider them apart , briefly .

The Internall or Inward end is the perfect state or condition of any thing , to which the same may attaine : as for example , a Palace or any other structure is then , and not till then accounted perfect and finished , when nothing is wanting which is requisite to the building of it . So the inward end of a tree is the perfect state thereof ; and then it is said to have attayned his end , when after the full growth it beareth fruit . A Man therefore , who is created to a most high end , may then be said to have obtayned his end , when his mind shall see God as he is , and by seeing him shall know all things ; his will shall most ardently love and enjoy that chief good and happinesse : and his body being becom immortall and impassible , shall live in perpetuall peace and joy . And because the essence of this finall beatitude is the vision of GOD , by which we ( the Images of GOD ) shall come to a perfect state , and perfect similitude with our divine patterne : therefore it is that St John saith , Now are we the Sons of GOD , but yet it is 1 Io. 3. 2. not made manifest what we shall be : and we know that when he shall be made manifest , we shall be like him , for we shall see him as he is .

Oh! if thou couldst imagine , what this is , [ that we shal be like him , for we shall see him as he is ] how quickly would all the clouds of earthly desires be dispersed ? GOD is most blessed , and therefore most blessed , because he alwaies sees himselfe as he is , and enjoyes himself without intermission , from all eternitie , with a most cleare sight , and ardent love . Which inestimable good he would have thee partaker of also , with the holy Angels ; and hath created thee to this most sublime and transcendent end : which these words signifie , Enter into the joy of thy Mat. 25. 21. Lord , that is , be partaker of the joy which God himself enjoyes : and these of our Saviour . I appoint unto you a Kingdome , as my Luke 22. 29. Father hath appointed unto me , that you may eate and drinke at my table in my Kingdome , that is , I will make you partakers of my Kingdome , and of my royall Table ; that you may enjoy that honour , that power and that pleasure that I enjoy , and that God my Father enjoyes . And who can conceive how great that honour , power , pleasure and happinesse may be ? Certainly he that shall ascend in his thoughts , and hope to this height of his end , wil be ashamed to contend for the earths possession , or to be tormented for the losse of temporall things , or to rejoyce for the gaine of them .

The externall or outward end of a thing is that , or he , for 2. whose sake the thing is made , as the end of a Palace or house for the dweller , the end of a Tree for the owner ; and the end of Man onely for the Lord his God . For he made him , he made him of his owne , he made him for himself ; he preserves , feeds and payes him his wages . Therfore most justly he commands , and saith , Thou shalt worship the LORD onely , and him onely shalt thouserve . Math. 4. 10.

But marke and observe diligently . Other things which are created for Man , are pr●fitable for him , and not for Beasts●abour ●abour for Man , not for them●elves : the fields , vines and orchards fill the barnes , cellars and granaries of Men , ●ot of their owne . Lastly , servants labour , sweat and are wearie , and the gaine , pleasure and advantage redound to the Master , not to themselves . But the LORD thy GOD , who wanteth nothing , will have Man to serve him ; and wills that the profit and reward be Mans , and not his owne .

O LORD , good and gracious , Ps. 86. 5. and of much mercy , who would not serve thee with his whole heart , if he but once tasted the sweetnesse of thy service ? What dost thou command ô LORD , to thy servants ? Thou bidst us to take thy yoke on us ; and what Math. 11. 30. is thy yoke , is it heavie ? no : easie , and the burden light . Who would not most willingly beare a yoke , which presseth not , but cherisheth ; and a burden which is not grievous , but refresheth ? and therefore thou hast added , not without cause , and ye shall finde rest unto your soules . And what is that yoke of thine that brings not wearinesse , but rest ? even only that first , and chiefest Commandement , Thou shalt love the LORD thy GOD with 22. 37. all thine heart . What easier , sweeter , pleasanter injunction can there be , then to love goodnesse , beautie and love , which wholly thou art Ô LORD my GOD ? Thy servant David judged aright , when he conceived , that thy Commandements were more to be desired then gold , yea then much fine Ps. 19. 10. gold ; and sweeter then the honey and the honey comb , adding , that in keeping them there was great reward . What is this Ô LORD , Dost thou promise reward to those which keepe Commandements of this nature ? yet so it is , and a most ample reward , according to that of St. James , a Crowne of life . And what may that be ? certainly a greater blessing then we can either imagine or desire : for so saith St. Paul , quoting a place in Esay , The eye hath not seen , Ia. 1. 12. 1 Cor. 2. 9. Es 64. 4. the eare hath not heard , nor hath come into Mans heart , the things which GOD hath prepared for them that love him . Truely therefore may it be said , that in keeping thy Commandements there is great reward .

And not onely that great Commandement , but the rest , doe make him good and happy that keepes them . If thou be wise then , understand , that thou wert created to the glory of GOD and thine owne eternall salvation ; that this is thine end , this the centre of thy soule ; and this ought to be the treasure of thine heart . If thou shalt attaine to this end , thou shalt be blessed ; if thou shalt fall from thence , then miserable : and therefore thinke that truely good , which brings thee to thine end ; and that truely evill , which causeth thee to fall from thine end : prosperity and adversity , wealth and poverty , health and sicknesse , honour and disgrace , life and death with a wise man , are neither to be desired or avoyded of themselves : but if they conduce to the glory of GOD and thine owne happinesse , they are good , and to be sought after : if they hinder either Gods honour , or thy salvation ; they are evill and to be shunned .

DEGREE II. By the Consideration of the Greater WORLD .

THe first Degree of our ascent towards GOD , was raysed out of the consid●ration of Man , who is called the lesser World : now our intent is to erect the second , out of the consideration of the great heap , which is called the Greater World . Indeed St Gregory Nazianzen saith , that GOD placed Orat. 2. in Pasch . Man as a Great World in a little , which is true , if we sever the Angels from the World : for Man is greater then it , in vertue , though not in greatnesse , capacity or masse : but if we comprehend the Angels within the World , as in this tract we doe ; then Man is but the little in the great World . Therefore in this great World which comprehends the universality of things ; though many things be wonderfull and very considerable and remarkable ; yet these I conceive most worthy our admiration in it .

1 The Magnitude or Greatnesse of it . 2 The Multitude or Number of things created in it . 3 The Variety of those things . 4 The force , vertue , and efficacie of them . 5 The Beauty and Comlines of them .

It is without doubt , that the 1. compasse of the earth is very spacious ; yea so great that the Sonne of Syrach said of it , Who can measure the bredth of the Ecclus. 1. 2. Earth , or the depth ? This may be the better understood , if we consider how many thousand yeares have passed since the Creation , and as yet the whole superficies of it , ( which he calls the breadth ) is not knowne , notwithstanding the many dangerous and costly voyages to discover it . Yet what is this heape or masse of the Earth , if it be compared to the circuit and compasse of the highest Heaven : Astrologers say , like a point or pricke to it , and true enough ; and that every Starre in the firmament is greater then the Earth , ( though for the infinite distance they seeme little to us ) who can conceive the spaciousnesse of Heaven , where so many thousands of Starres doe shine ? and therfore if he asked with such admiration concerning the superfioies and depth of the Earth , what would he have said of the outward superficie● of Heaven , and of the depth of the whole World ; from the highest Heaven , to the botome of Hell ? And indeed , the corporeall heape or masse of this World is so great , as the mind of Man can hardly imagine or conceive it .

Well then , if the World be so great , what is he which made it ? Certainely he is great , and there is no end of his greatnesse . The prophet Esay speaketh metaphorically of him , when he saith , That he measureth the Es. 40. 12. waters in the hollow of his hand , and meateth all the Heavens with a span . But King Solomon more expressely and punctually , 2 Chr. 6. 18. Heaven and the Heaven of Heavens cannot containe thee ; which is therefore true , becau●e if another or many more worlds were created , GOD would fill them all , which we are not to understand , as that by his so fitting the world , part of GOD would be in part of the world , and wholly in all the world : for GOD hath no parts , but is whole in all the world , and whole in every part of the world ; and therefore is everywhere present by his power and wisedome .

Wherefore , if thou beest faithfull to him , ( whosoever be against thee ) feare nothing , for what shouldst thou be afraid of , having so great a GOD to thy Father and friend : but if thou by falling from him hast made him thine enemy and Judge , then thou hast just cause to feare , and to give no rest to thine eyes , till thou hast by true repentance appeased him .

The next thing considerable 2. in this Great World , is the multitude of things created in it , which are so many , that who can tell them ? Who can number the sands of the Sea , and the Ecclus. 1. 2. drops of raine , as it is in the place before cited . But to omit them , as the least of things created . Within the earth how many mines are there of gold and silver , of lead , brasse , tinne , and the like ? what number of pretious stones and pearles . Above the earth , how many kinds , species , and individualls , of herbs , fruits and plants ? and how many parts in each of them ? and how many kinds , species and individualls of perfect and imperfect living creatures , foure footed beasts , creeping and flying creatures ? In the Sea , how many kinds , species , and individualls of fishes ? who can number them ? What shall we say of the multitude of Mankinde , of which it is written , He blesseth them so Psa. 107. 38. that they multiply exceedingly . Lastly , how many starres in Heaven , of which it is said by GOD , Number the Starres if Ge. 15. 5. thou canst tell them ; and which he parallels in another place 22. 7. with the sands of the Sea . And how many Angels of whom Daniel writeth , Thousand thousands Dan. 7. 10. ministred unto him , and ten thousand times ten thousand stood before GOD. This infinite number of things therefore created by one Almighty GOD , plainly demonstrates , that in his divine essence are perfections altogether infinite . For GOD would be knowne his creatures ; and because not any one creature was able to represent the infinite perfection of the Creator , therefore he multiplied them , and gave to each kind of them some goodnesse or perfection , that thereby Man might judge of the goodnesse and perfection of the Creator , who comprehendeth infinite perfections , under the perfection of one most simple essence , not altogether unlike a piece of gold , which contayneth the value of many brasse pieces of coyne .

When therefore any thing which seemes admirable shall come to thy mind , let it be a Degree or Step to thee for the knowing of the perfection of thy Maker ; who without any comparison at all , is much greater , and more to be admired : so it shall come to passe , that these created things ( which as Wisedome teacheth , are stumbling blocks to the soules of Men , and Sap. 14. 10. snares for the feet of the unwise ) shall not deceive thee , nor deject , but instruct thee , and make an ascent for thee to better things . Therefore , if thou meet with gold , jewells , or the like , thou must say in thine heart , My GOD is more precious , who hath promised to give himselfe to me , if I contemne those things . If thou admire the dignitie of earthly Empires and honours , thou maist say in thine heart , how much more excellent is the Kingdome of Heaven , which endures for ever ; and which GOD who cannot lie , hath promised to them that Tit. 1. 2. love him ? If pleasures and delights begin to tickle thy carnall sense , thou maist say in thine heart , much more delightfull is the pleasure of the spirit , then of the flesh ; and of the minde , then the belly : the last whereof , the mortall creature offereth , but the former the GOD of all comfort gives , of which whosoever tasteth , may say with the Apostle , I am filled with comfort , and am exceeding joyous in all my 2 Cor. 7. 4. tribulation . Lastly , if any thing faire , new , unusuall , great or wonderfull , be offered to thy view , and for thy acceptance , so thou wilt depart from thy GOD ; answer securely , there are many more good and fairer things ( without question ) to be found in thy GOD : and therefore , it will not be safe or profitable for thee , to change gold for copper coyne ; pretious jewels for brittle glasse ; great things for small , certaine for doubtfull ; and everlasting for those which be transitory .

But though the multitude of things created be admirable , and argues the manifold perfection of one GOD ; yet much more admirable is the variety of things , which is seene in this multiplication , and doth more easily bring us to the knowledge of GOD.

For it is no hard , but an easie matter , with one seale to make many figures alike ; nor with one ●ast Letter , to Print many Letters : but to vary the formes in infinite manner , as GOD did in the Creation ; this is a work meerly divine , and most worthy our admiration . To omit the kinds and species of things , which we plainely see to be very different , and of much variety . In the individualls of herbs , plants , flowers , and fruits , what variety is there ? their shapes , colours , smells and tastes ; doe they not differ infinitely ? Is not the like seene in living creatures ? But what shall I say of men ? when in a numberlesse army almost , not two men are to be found in all respects alike ; and the like may be said of the Starres , One Starre differs from 1 Cor. 15. 41. another in glory , saith the Apostle .

Lift then up thy mind to GOD , in whom onely are the reasons of all things , and from whom ( as from a fountaine of infinite plenty and fertilitie ) springs this almost infinite variety . Worthily therefore doth the same Apostle cry out , O the Rom. 11. 33. depth of the riches both of the wisedome and knowledge of God . But thou wilt say , these things seeme to be true : the good things created we see with our eyes , touch with our hands , ●ast with our mouthes ; we possesse and enjoy them really . GOD we see not , touch , tast nor possesse , and searce apprehend him in our imagination , as a thing farre remote from us : and therefore no mervaile , if these things take us sooner , and with more delight then GOD : But if Faith have any vigor , or be vig●lant in thee , thou canst not deny , that after this life ( which flyes away as a shadow ) if thou continue in Faith , Hope and Charity , thou shalt see GOD himselfe truly and clearely as he is in himselfe , and shalt enjoy him farre better , and more intimately , then thou now dost these created and transitorie things : For hearken to Christ , who saith , Blessed are the pure Mat. 5. 8. in heart , for they shall see GOD. Heare what St. Paul saith , Now 1 Cor. 13 12. we see through a glasse darkly ; but then face to face . And lastly , heare what St. Iohn saith , We shal be like unto him , for we shall 1 10. 3. 2. see him as he is .

Besides , I aske thee how much of the world , or of the things belonging to it dost thou enjoy ? Certainely but a small portion or part of it , in comparison of the magnitude before spoken of : and this also in short time , thou knowest not how soone ; will'st thou , nill'st thou , thou must leave and forgoe . But GOD in whom are all things thou shalt enjoy 1 Cor. 15 28. for ever : for GOD shall be all in all : He will be life , meate , apparell , house , honour , riches , delights , and all things . To which we may adde , that GOD is so gracious and mercifull , that in this time of thy pilgrimage , he forbiddes thee not the comfort of his creatures , from which he is so farre , as that he created them all for thy service : but this he commands , that thou use them moderately , soberly , and temperately , and that thou impart them to , and communicate them with those which want ; and that chearefully : and lastly , that they rule not over thee , but thou over them . Lay these things together , and bethinke thy selfe , whether it wil be better for thee in this life to be contented with these created things , asmuch as shall be necessary for thy sustentation ; and in the other life to enjoy GOD the Creator , in whom are all things : or in this life to so covet them , as never to be satisfied ; and in the other life to be bereft of all these temporalls , and those spirituall and eternall also . Consider also , that GOD is not so farre from those which love him , as not to afford them great content and delights in this life , and those greater , then the lovers of the world find in these created things : For it is not written in vaine , Delight in the LORD , and he shall give thee thy hearts desire , and the Ps. 37. 4. 11. meeke spirited shall possesse the earth , and shal be refreshed , &c. and the Apostle , I am filled 2 Cor. 7. 4. with comfort , &c. And the Psalmist againe , In the multitude of sorrowes that were in my heart , Ps. 94. 19. thy comforts ô LORD have refreshed my soule . Of which two last cited places , the meaning is not , that comfort ariseth out of tribulation , joy out of griefe ; for thornes doe not bring forth grapes , nor thistles figges : but Mat. 7. 16. that GOD doth Minister to those which love him , such pure and solid comforts to asswage their troubles , as that temporall joyes are not to be compared with them . Therefore , let this be thy firme conclusion ; be thus ever perswaded in thy heart , That he which findeth GOD , findeth allthings , and he which loseth him , loseth allthings .

It followeth , that by the vertue and power of things created , and which GOD hath given to them : we ascend to the knowledge of the infinite power and vertue of the Creator .

There is hardly any thing at all , which hath not some extraordinary or admirable vertue , power , or efficacie in it . The earth or stone , if it fall from high , with what force and violence doth it alight ? what doth it not crush in pieces ? what doth it not breake ? what can resist the force of it ? The holy Spirit in the Revelation , when he would describe the fall of Babylon ; saith thus , Then a mighty Angel tooke up a great stone , like Apoc. 18. 21. a Mill-stone , and cast it into the Sea , saying , With such violence shall that great Citie be cast , and shall be found no more . The water , which flowes gently and pleasingly upon the face of the earth , if it be stirred in rivers or swift streames ; with what violence it overthrowes and destroyes all it meets with ; not onely Cottages , but Gates , and Walls and Bridges of stone , and what not ? The winds , which sometimes blow sweetly , being enraged , dash Ships against Rockes ; and turne up old and strong Oakes , and other Trees by the roots . What shall we say of fire , a comfortable element , with what speed a little sparkle of it increaseth , into so great a flame , as consumes and devoures whole Townes , Cities and Forrests , Behold saith Saint James , how great a matter a little fire kindleth ! Iam. 3. 5.

Againe , how many vertues lye secret in herbs , and stones ? In some beasts , what strength appeares ; as in the Lyon , Elephant , Beare , Horse and Bull. In others , what wit and craft , as in the little Ant , Spider , the Bee and the Foxe ? To say nothing of the power of Angels , of the vertue of the Sun and Starres , which are farre from us : and looke upon , and consider the wit of Man , whereby so many Arts are invented ; as that sometime it is a disputable question ▪ whether art should give place to nature , or nature to art .

Raise thy mind then againe to GOD , and consider , how great power , efficacie and vertue is in the Creator the LORD GOD , of whom the Scripture saith most truely . Moses in Exo. 15. 11 ▪ his song , Who is like unto thee O LORD among the Gods ? and King David , Who onely doth great wonders : and Saint Ps. 136. 4 Paul , The blessed and onely Potentate , King of Kings , and Lord of Lords , for the Creatures 1 Tim. 6. 15. have their power onely from him , and that so long as he pleaseth . Who kept Ionas in Ion. 2. the Whales belly , so that neither the teeth of the Whale , nor the violence of the water could doe him any hurt , but GOD ? Who shut the mouthes of the hungry lyons from touching Daniel , but GOD ? Who Dan. 5. preserved the three Children in the fiery hot furnace , from the force of the fire , but GOD ? Who rebuked the raging Sea and the furious winds , but CHRIST who is true GOD ? Marke 4. GOD it is , that hath no power nor vertue from any ; but his will is his power , and a power that cannot be resisted ; and he hath infinite power , alwaies hath it , and hath it in all places ; all the power of Man being compared with his , is not small and little , but none at all : for so speakes the Prophet Esay , All nations before him are as nothing ; and they Es. 40. 17 are counted to him lesse then nothing and vanity . Are not they then unwise , who fearing the Creature , feare not the Almighty GOD ? and that trust either in their owne or their friends strength , and not in GOD Almighty ? If GOD Ro. 8. 31. be on our side , who can be against us , and if GOD be against us , who can be on our side ?

Therefore , if thou be wise , Humble thy selfe under the 1 Pet. 5. 6. mighty hand of GOD , cleave to him in true piety , and thou shalt not need to feare , what either Man , the Devill , or other creature can doe against thee . If perhaps thou hast fallen from goodnesse , and hast provoked thy GOD to anger , give no rest to the temples of thy head , untill thou hast made thy peace againe Heb. 10. 31. with him ; for it is too fearefull a thing , to fall into the hands of the living GOD.

It remaines , that we speake of the last consideration , which is the Beauty of things created , of which King David said , Thou hast made me glad Ps. 92. 4. by thy workes , and I will rejoyce in the workes of thine hands . And certainely , as GOD made all things good , so are they all beautifull , if they be rightly considered . But to omit some , consider we those , which by the judgement and approbation of all men are beautifull . Without doubt , great is the beauty of a greene meadow , of an orchard well trimmed , of pleasant groves , of the sea in a calme , of the ayre when it is cleare ; of fountaines , rivers , cities , of the bright Heaven , bedeckt with innumerable starres , like so many gemmes or jewells . How are we taken with the beauty of flowers , and fruit-bearing trees , with the various shapes of foure-footed beasts , with the flying and melody of birds , and the playing of fishes ? what shall we say of the beauty of the Starres , of the Moone , and especially of the beames of the most cleare and resplendent Sun , which by his rising glads the universe ? and lastly of Men and Women , whose shape and beauty doth breed the greatest delight ? Many Ecclus 9. 8. have perished by the beauty of Women . It hath often hapned that Men ( otherwise most prudent ) have been taken with their beauty : and on the other side , many grave matrons and honourable , to have been brought to that madnesse with the love of Mens beauty , that they have neglected their estates , goods , children and parents , their lives ; nay I feare their everlasting happinesse , for the fond love of Men. The stories of David , Solomon and Sampson , are notorious in holy Scripture , with others .

If then , such beauty be infused in the Creatures by GOD ; how wonderfull beauty may we imagine to be in the Creator himselfe ? no Man can give to another what hee hath not to give : and if Men beeing delighted with the forme of the Sunne and Starres , thought those lights of Heaven to be Gods , yet they should Sap. 13. 3. have knowne how much more beautifull Hee is that made them ; for the first Author of beauty hath made these things , saith the Wiseman . How much this beauty of GOD may be , is not onely knowne certainely by this ; that the beautie of all the creatures , after a more eminent manner , is found to bee as it were gathered and compact together in him : but also hereby , that whereas hee is invisible to us , while wee are in this Pilgrimage ; and may bee knowne onely by us , through Faith in the Scriptures , and in the glasse of the Creatures : yet many holy Men have been so enflamed with His love , that some of them have withdrawne themselves into desert and solitarie places , wholly to spend their time in contemplating on this beautie : and others have willingly opposed their lives to many dangers , to come to the sight of this excellent beauty . If then this heavenly beautie ( which as yet cannot perfectly bee seene , but onely beleeved and hoped for ) kindles such a zeale of desire ; what will it doe , when the veyle shall bee removed , and that hee shall be seene as Hee is ? No mervaile then , if the Angels and blessed soules ever see the face of the Father without yrkesomenesse or satietie , when GOD himselfe beholding his owne beautie from eternity , rests , and takes delight onely in it .

Seeke then after this beautie , desiring and longing earnestly after it night and day , saying with the Kingly Prophet , My soul is athirst for God , Ps. 42. 2. yea even for the living God , when shall I come to appeare before the presence of God ? and with the Apostle , We are bold , and love 2 Cor. 5. 6. rather to remove out of the body , and to dwell with the LORD . Neither need wee to feare , that wee shall be defiled with the ardent love of this beautie : for it perfects , not infects ; sanctifies , but pollutes not the heart . But if thou affectest and desirest the sight of this increate beauty of thy Creator , thou must doe that which the same Apostle addes in the same place , strive to be acceptable to him . If the beauty of GOD please thee , thy workes must please him : Ps. 116. 9. and if thou wilt walke before GOD in the land of the living , thou must strive to walke before him uprightly in this pilgrimage , and thou must keepe Gen. 17. 1. his Image undefiled from staines and spots .

DEGREE III. By the Consideration of the Earth .

WE have considered the corporall World in the Vniverse , now we will take a view of the particular principall parts of it , that we may thereby come as neere as we can to the sight and contemplation of the Creator : and first we will begin with the Earth .

This though it holds the meanest and lowest part , and seemes to be lesse then the other elements ; yet in truth is not lesse , but excelleth all the other in dignity and value .

We read in diverse places of Scripture , that GOD made Heaven and Earth , as the principall parts of the World ; the Heaven as a Palace for himselfe and the Angels , the Earth as a Palace for Men , as it is in the Psalmes , All the whole Heavens are the LORDS , Psa. 115. 16. the Earth hath He given to the children of men . And for this cause it is , that the Heaven abounds with glittering Stars , and the Earth with immense riches , of mettalls , pretious stones , herbes , trees , living creatures of many kinds ; whereas the water onely is stored with fish , and the ayre and fire are poore and almost empty elements . But to let these passe . The Earth hath three qualities , by the consideration of which , the mind if it be not asleepe , may with ease ascend to GOD.

First , the Earth is the surest 1. foundation of the whole World , which it we wanted , we could neither walke , rest , worke , nor live . He hath made the round Ps. 93. 2. World so sure ( saith the Psalmist ) that it cannot be moved ; and againe , He hath laid the foundations of the Earth , that 104. 5. it should never be moved at any time .

Secondly , the Earth is as a good Nurse to Man and other 2. creatures ; it daily produceth herbs , corne , fruit , grasse , and other things of that kinde innumerable , for so GOD speaketh , Behold , I have given ●nto you every herb bearing seed , Ge. 1. 29. which is upon all the Earth ▪ and every tree wherein is the fruit of a tree bearing seed , that shal be to you for meate .

Thirdly , it bringeth forth stones and tymber to build , and 3. mines of brasse and iron for many uses ; and gold and silver for money and traffique .

The first property of the 1. Earth , ( in that it is a place in which our bodies may rest ; whereas neither in ayre , fire or water they cannot : ) is an Embleme of the Creator , in whom onely the soule of Man may finde a place of rest . Thou ô Lord ( saith Saint Augustine ) hast made us for thy selfe , and our hearts are not quiet untill they rest in thee .

If ever any , it was King Salomon that found rest in riches , Kingdome , command and pleasures ; he was possessed of a most large and peaceable Kingdome , for he raigned over all Kingdomes from the river ( Euphrates ) to the land of the Philistims ; unto the border of Aegypt , 1 Reg. 4. 21. and they brought presents and served Salomon all the daies of his life : he had besides so great wealth that he had 40000. stalls 26. of Horses for his Charriots , and 12000. Horse-men : besides 9. 28. his Ships trading to Ophir brought such store of gold and precious stones , that silver 10. ●● . was nothing esteemed in his daies , 27. and was given by him as stones in Jerusalem . His pleasure also he tooke after such an unlimited manner , that delighting in Women , he tooke to him 700. Wives princesses , and 300. concubines . 11. 3. And yet , heare what he saith of himselfe , after he had reckoned up these pleasures and many more , ( as you may read at large in the Booke of the Preacher : ) after he had well look'd into them , behold all is vanity and vexation of spirit , Ecc. 2. 11 and there is no profit under the Sun . Therefore you see , he found no true rest either in his riches , honour , pleasures or wisedome ; nor could he have found any , had they beene many more , because the mind of Man is immortall , and these things are mortall , and of no continuance ; nor it cannot be , that the mind ( capable of infinite good ) should be satisfied with finite good : For as the humane body cannot rest , either in the ayre , though it be large , or in the water , though it be deepe ; because the earth , and not the water or ayre is its center : so the minde of Man can never rest in ayrie honour , or watry riches , ( which are sordid pleasures , ) but in GOD onely , who is the true center of the minde , and the onely place of rest for it , and proper to it . How divinely and wisely then , did his Father King David cry out , after he had gone into GODS Sanctuary , Ps●l. 73. and understood the end of the wicked in their prosperity , Whom have I in Heaven but thee , and there is none that I 24. desire in earth in comparison of thee . GOD is the strength of my heart , and my portion for 25. ever .

Consider this then , and thou wilt confesse , that GOD is the Rocke upon which thou most rest and relye ; other things Ps. 18. 2. are but vanitie and vexation of spirit , which are not things in true existence , but in false apparaence ; they comfort not , but torment , being gotten with labour , kept with feare , and lost with sorrow and griefe .

Despise therefore , ( if thou beest wise ) all tran●itory things , least they snatch thee away with them ; and set thy rest on GOD alone , cleave to him with the bond of love , who remaines the same for ever . Lift up thy heart to GOD in Heaven , least it putrifie in Earth . Learne true Wisedome , by the folly of many , in whose persons the wiseman speaketh , Therefore , we have erred from Sap. 5. 6. the way of truth , and the light of righteousnesse hath not shined unto us ; and the Sun of understanding rose not upon us . We have wearied our selves in the 7. way of wickednesse and destruction , and we have gone through dangerous waies ; but we have not knowne the way of the Lord. What hath pride profited us ? or what profit hath the pompe 8. of riches brought us ? All those things are passed away like a 9. shadow , and as a Post that passeth by .

Againe , this foundation the 2. Earth , is an Embleme of GOD in another respect , which CHRIST himselfe hath explained unto us in the Gospell , by his similitude , of a house built upon a Rock , which ( though Mat. 7. 24. the raine fell upon it , the winds beat upon the side of it , and the floods attempted to undermine it , ) y●t stood firme and unmovable ; but the house built upon the sand , could resist none of them , but fell . So the mansion of mans soule , which consists of many vertues and graces , as of so many roomes and chambers , if it be founded upon GOD as upon a Rocke , thatis , if it stedfastly beleeve him , if it put its whole trust and confidence in him ; if it be rooted and founded in the love of him ; Ephes. 3. 18. Rom. 8. 35. it may say with the Apostle , Who shall separate us from the love of CHRIST ? The soule so founded may be secure , because neither spirituall wickednesses , Ephe. 6. 12. which are above it , nor carnall concupiscences which are beneath it ; nor domesticall enemies , our kinsmen and acquaintance which are about it , shall at any time prevaile against it . Great I confesse are the forces and subtilties of spirituall powers ; but greater is the power , greater is the wisedome of the Holy Spirit , which is ruler and president over the house which is built upon GOD. Very much and earnestly doth the flesh fight against the Spirit , and concupiscences have overcome many strong Men : but the love of GOD easily overcometh the love of the flesh ; and the feare of the LORD , the feare of the World , Lastly , Mans homebred enemies many times draw them by evill example and conversation , to the perpetrating of sinne : but the soule whose confidence is , that it hath GOD to Father and friend , easily shakes such friends off , and will say with the Apostle , I am perswaded that neither life nor death , nor Angels , nor Principalities no● Powers , nor things present nor Rom. 8. 38 , 39. things to come ; nor any other creature , shal be able to separate me from the love of GOD which is in CHRIST JEsus our LORD .

The second property of the Earth consists in this , that it is as a good nurse to Men , and other living creatures , in bringing forth herbs , fruits , and other sustenance in plentifull manner for their preservation . And this property ●eads us to the Creator , who is the true Nurse : For it is not properly the Earth , but GOD by the Earth , which produceth these good things . For so the holy Spirit speaketh by the mouth of David , He Ps. 104. 14. bringeth forth grasse for the cuttell , and greene herbe for the service of men ; and a little after , These all wayt upon thee , that 27. thou mayest give them meat in due season . When thou givest 28. it them they gather it ; and when thou openest thine hand , they are filled with good : and our Saviour in the Gospell , Behold the foules of the ayre , for Mat. 6. 26. they sowe not , neither reape , nor cary into the barnes , yet your Heavenly Father feedeth them : and the Apostle Saint Act. 14. 17. Paul in the Acts , Neverthelesse he left not himselfe without witnesse , in that hee did good , and gave us raine from Heaven , and fruitfull seasons , filling our hearts with food and gladnesse . Yet is that true , which GOD commanded at Ge. 1. 11. the Creation , Let the Earth bud forth the bud of the herbe , that seedeth seed ; and the fruitfull tree which beareth fruit according to his kind : but it is by the power and vertue which GOD hath given it , and GOD himselfe by the Earth producing , increasing and preserving these things . And for this cause it was , that King David inviting all creatures to praise the LORD , among the rest , calls upon fruitfull trees to doe the same : and that the three Children in Daniel sang , All things that grow on the Earth , blesse ye the LORD , praise Dan. 3. 76. him and exalt him above all things for eve● ▪

Seeing then , that all things ( after their manner ) praise the LORD , with what affection oughtst thou to blesse and praise him ; for all the benefits which thou continually receivest ? whose hand is continually open to manifest his fatherly and most pure love to thee , never ceasing to doe thee good from Heaven , but continually providing in most plentifull manner for thee .

But all this is little in the sight of GOD thy LORD , for it is hee which causeth that most noble root of love to sprout out and grow in thee . For Love cometh not of the World , but of GOD , as Saint 1 10. 4. 7. John speaketh : And out of love as out of a Divine and Heavenly plant , spring the most faire and sweet smelling flowers of holy thoughts , the greene leaves of profitable words to salvation , and the fruit of good workes by which GOD is glorified , and our neighbours relieved .

Woe then to those , who like foolish beasts covet to be filled with the fruits of the Earth , gather them greedily and hide them , never thinking of the Author of them , nor praising him for them : whose soules are like to the Earth which GOD cursed , bringing forth onely thornes and thistles : for what doe they thinke upon , but onely Fornication , Adultery , Homicide , Sacriledge , Thefts , Treasons and the like ? what doe they speake but Blasphemies , Perjuries , Curses , Contumelies , false Testimonies , Lyes and the like , which they have learned of their Father the Devill ? And lastly , what fruit bring they forth , but those poysonous fruits which ( as we said ) they continually thinke and speake of , even the workes of the flesh , Ga. 5. 19. as they are called by the Apostle ? These are the thornes which first of all pricke them that bring them forth , with most sharpe and bitter pricks of feares and cares : then they pricke the fame of their neighbours , with most grievous and irreparable losse .

But if thou beest the garden of that Heavenly Husbandman , take heed that thornes and briers bee not found in thee , and above all things cherish the Tree of love , and the Lilly of chastity , and the sweet Spikenard of humility : and take heed , that it never creepe into thee to think , that these vertues and plants of grace be of thy selfe and not of GOD : neither attribute the preservation and increase of the fruits of good workes to thy selfe ; but commit them to him , and his care , placing all thy strength wholly in him .

The third and last property of the Earth is , that in the 3. bowels of it are Mines of gold , silver , and pretious stones , iron , brasse , and lead . Yet we must understand , that the Earth produceth not these things of its owne power , but by GODS ; which thing hee himselfe affirmes , by the mouth of the Prophet Aggee , the Silver is mine , and the gold is mine saith Agg. 2. 8. the LORD of Hosts . O thou lover of mankinde , hath it thus pleased thy goodnesse , not onely to furnish Man with stones , tymber , brasse , iron , lead , and other the like necessaries for the building of houses and ships ; and all other things expedient for his use , but to bestow upon him gold , silver , and jewels for ornament also ? And if thou givest such things to Pilgrims on Earth , oft times thine enemies and blasphemers of thy holy name , what wilt thou bestow upon thy beloved , who shall blesse thee , and raigne with thee in Heaven ? Thou wilt not give them small pieces of gold or silver , nor a few jewels and precious stones ; but that City , of which Saint John speaketh in the Revelation , That the building of the Apoc. 21. 18. wall of it was of Jasper , and the Citie was pure gold ; the foundations of the Citie wall were garnished with all manner of 19. pretious stones , and the twelve gates were twelve pearles . Yet 21. wee must not conceive , that this high Citie Jerusalem the Heavenly , was built indeed of gold , silver , or pearles , as is described by Saint Iohn ; onely we are to know , that the holy Spirit useth these speeches for our understanding , that apprehend not greater , nor better things . But without all doubt , much more excellent shall that Citie be , which is the Citie of the Elect of GOD , and ●urpasse in glory all the Cities in this world ; much more , then a golden Citie adorned and beautified with Iewels doth exceed any Countrey Towne , made of mud and straw .

Lift up then the eyes of thy mind to Heaven , and consider , of what value and estimation the things of Heaven are ; when as gold , silver and jewells , which are here so much accounted of , are but as dust and straw compared with them : and that these things are but corruptible , and they incorruptible and eternall . But if thou wouldst have them layd up for thee as treasures , and become incorruptible in Heaven , send them by bills of exchange ( as it were ) by the hands of the poore , and thou shalt finde and receive them there againe . For the truth cannot lye , which saith , Give to the poore , and thou shalt have Mat. 19. 21. treasure in Heaven , and againe , Give almes , make you bagges which waxe not old , a treasure Luke 12. 33. that can never faile in Heaven , where no thiefe cometh , neither moth corrupteth .

O the unbeliefe of Men ! deceitfull and lying Man promiseth ten for a hundred , besides the principall ; and is beleeved and trusted ; and GOD which cannot lye , promiseth to repay one hundred for one , and eternall life to boot ; and the covetous wretch distrusteth , and chooseth rather to hide his treasure , where moth consumeth , and theeves breake through and steale , then to lay it up in Heaven , where it is subject to no such casualties . But tell me ô unhappy Man , if these goods which thou hast gotten with much labour , and hast kept with no lesse feare , be neither stollen by theeves , nor corrupted with moth or rust , whose shall they be ? not thine certainly . Experience teacheth us , that the wealth of the covetous come commonly to prodigall heires , which consume them with farre more speed , then the covetous Fathers scraped them together ; yet in the mean time , the sin of covetousnes remaineth , and shall for ever , and the worme of their conscience shall not die , and the fire ( prepared for Es. 66. 24 Mar 9 ▪ 46 their reward ) never goeth out .

Therefore , let the folly of others be thy instruction , and give eare to thy Lord and Master preaching to thee , Beware of covetousnesse , for though a Luke 12. 15. Man have abundance , yet his life standeth not in his riches . A covetous Man gathers together , and keepes it , thinking long to possesse it : but it hapneth otherwise , as it did to the rich man , that filled his enlarged barnes in the Gospell ; and his wealth covetously heaped up , begate such a worme as never will dye , and kindled such a fire as never wil be quenched . O thou unhappy miser , wert thou so sollicitous to gather that , which should prepare a fire in Hell , wherein thou must continually burne ? Hearken to St. Iames , Goe to you rich men , weepe and howle for your miseries that shall Iam. 5. 1 , come upon you . Your riches are corrupt , and your garments are 2 , moth eaten . Your gold and silver 3. is cankered , and the rust of them shal be a witnesse against you ; and shall eate your flesh as it were fire ; as if he should say , Because you were rich , you accounted your selves happy , but indeed you are miserable ; yea more wretched then all poore men , and have great cause to weepe and howle for the great calamities which surely shall befall you : for the overplus of your riches which you suffered to corrupt , rather then to bestow them on the poore , and your supersluous garments , which you suffered the mothes to eate , rather then to clothe the naked , shall rise up , and beare witnesse in the day of judgement against you . And therefore , we will conclude with the Kingly Prophet , Happy are Ps. 144. 15. the people ( say the unw●se ) that are in such a case ; that is , abounding with all manner of wealth , when as indeed blessed are the people , ( and they onely blessed ) who have the LORD for their GOD.

DEGREE IV. By the Consideration of Water , especially of Rivers and Fountaines .

AMongst the Elements of the World , Water challengeth the second place ; by which also we may raise our thoughts a step higher to Godward . First , we will consider Water in generall , and afterward ●raw one speciall ascent O GOD , out of Fountaines and Rivers .

Water is moist and cold , and in these respects , hath five properties . First to wash and clense from spots . Secondly , to extinguish fire . Thirdly , to coole and temper the heat of thirst-Fourthly , to joyne many and diverse things into one . Fifthly and lastly , it ascends or riseth , as high as it falls lowe . All these are apparent resemblances or Emblems of GOD the Creator of an things .

Water washeth and taketh away corporall steines and spots ; 1. so doth GOD spirituall , Wash me and I shal be whiter then snow , saith King David ; for though Ps. 51. 7. contrition , the Sacraments , the Priest , almes , and other workes of piety , wash out the spots or steines of the heart ( sinne ) yet all these are but instruments or dispositions , and the onely author of this clensing is GOD , I even I ( saith GOD by Esay ) am he that blotteth out thy transgressions Es. 43. 25 for myne owne sake . And therefore the murmuring Pharisees , though they beleeved not in CHRIST , but blasphemed him , yet were in the right , Luke 5. 21. when they said , Who can for give sinnes but GOD onely ?

Besides , God doth not onely wash our sinnes , as water doth spots , but will be called water also : for so writes St. John . He 10. 7. 38. that beleeveth on me , out of his belly shall flow rivers of living waters . But this he spake of the spirit which they that beleeved in him should receive : for the holy Ghost was not yet given , because that Jesus was not yet glorified , therefore the Holy Ghost ( which also is God ) is living water , and of this Water Ezechiel Ezec. 36. 25 speaketh , I will powre cleane water upon you , & you shall be cleane from all your filthines . Now because this heavenly and uncreate water , far surpasseth the power of created water , you may observe 3. differences between them .

1 Created water washeth away the spots or staines of corporall things : yet not of it selfe , without the help of sope , or other meanes : but uncreate water washeth out all staines fully , as you see , in the place last before quoted .

2 Water created doth seldome so cleanse , as to leave no signes or markes of a spot ; uncreate , doth so wash , as that the thing washed , becomes much whiter and fairer then before . Wash me , and I shall be Ps. 51. 7. whiter then the snow , saith David ; and God himselfe by Esay , If your sinnes be as crimson , they Es. 1. 18. shall be made white as snow , though they were red like scarlet , they shall be as white as wooll .

3 Lastly , Created water cleanseth naturall spots , that resist not , but yeeld to the Washer . Uncreate , not onely washeth away voluntary spots , which cannot be cleansed without the soules consent , but withall ( such is the admirable force and vertue of it ) it sweetly entreth into stony hearts , and therefore is rejected of no hard hearts , because it worketh so in them , that they have no power to oppose , as St. Augustin rightly saith , Who can conceive in what Lib. de pr. SS. cap. 8. admirable manner thou , O Lord , inspirest faith into the hearts of unbeleevers , humility into the hearts of the proud , and charity or love into the hearts of thine enemies , &c. It is much that I should search into these thy secrets , and I would rather have experience of the efficacy of thy grace , then search into it . And because I know that this water is avotuntary & gracious raine sent by thee upon thine inheritance , Ps. 68. 9. as the Prophet David speaketh : I humbly d●sire , that I may be found to be of thine inheritance , and that it would please thee to descend into the earth of my heart , least it continue as a land without water , barren and drie , as of it selfe it is , so that it is not able of it selfe , to thinke a good thought .

The second property of created water , is to extinguish , or put out fire : and this heavenly water , that is , the grace of the Holy Spirit , quencheth the fire of carnall concupiscence , after a wonderfull manner . And to this quenching , afflicting of the body by fasting and the like , doe much avayle , as they are instruments of grace onely , and not otherwise , for of themselves they are nothing avaylable . For love is the prince or principall of all affections and perturbations of the mind , it rules over them all , and they all obey it onely . Love will not be forced , and if the way or passage be stopped to it one way , it will breake through another . It feares nothing , it overcomes all things , it accounts nothing hard or impossible ; lastly , love yeeldeth to nothing , but to a love greater and more powerfull then it selfe : and in this last case , carnall love , whether it follow either the riches or pleasures of the world , if once the water of the holy Spirit begin to distill into the heart of a man , it presently wa●eth cold , and gives place to the love of God . Saint Augustin testifieth this , in his owne case , who having accustomed himselfe to follow too much his owne lusts , yet when he began to tast of the grace of the Holy Spirit , he cryed out . How suddenly became it pleasant to me to want L. 9. Conf. c. 1. the sweetnes of toyes , and that which before I was afraid to lose , now it was pleasure to me to let goe . Thou O Lord , the onely true joy didst cast these from me , and entredst into me in their stead , being sweeter then all other pleasure , although not to flesh and blood , &c.

Againe , this created water qualifieth and asswageth thirst , and the uncreate heavenly water , can onely give an end to the manifold , grievous , and almost infinite desires of mans heart . This Christ the Truth plainly teacheth us , by that speech of his to the Samaritane woman . Whosoever , ( saith he ) drinketh of this water , shall thirst againe : but whosoever shall drinke of the water which I shall give him , shall never thirst . Thus stands Io. 4. 13 , 14 the case . The eye is not satisfied with seeing , nor the eare Eccl. 1. 8. filled with hearing , ( as saith the Preacher ) whatsoever is offered to man , cannot satisfie his desire , why ? because he is capable of infinite good , and all created things are circumscribed within certaine limits . But he whch beginneth to drinke this heavenly water , in which all things are contained , covets nor desires any thing more . But of this hath beene formely spoken , in the rest of the mind in God alone , as its proper Center .

Fourthly , Water joynes together , 4 and reduceth into one , those things , which one could not imagine would have beene so united . As many graynes of wheate by the mixture of water , make one loafe of bread ; and of many parts of the earth by the same mixture , bricks and tiles are made . But much easilier , and with a stronger tye or band , doth the water of the Holy Spirit bring to passe , that many men become one heart and one soule , as it was with the Primitive Christians ( in the Acts of the Apostles ) upon whom the holy Act. 4. 32. Ghost descended . This unity Christ himselfe ( going to his Father ) commended and foretold , when he said , I pray not for these alone , but for them also which shall beleeve in me by their word , that they may be all one , as thou O Father art in me , 10. 17. 20. and I in thee , that they may be also one in us : and a little after , that they may be one as we are one . I in them , and thou in 22. 23. me , that they may be made perfect in one . To which unity the Apostle also exhorts , endeavoring Eph. 43. to keepe the unity of the Spirit in the bond of peace . There is one Body and one Spirit , even as ye are called in one hope of your 4. vocation . O happy Vnion , which makes many men to be one Body of Christ , which is governed by one Head , and to eate of one meate , and drinke of one drinke , and to live with one 1 Cor. 10. 3. 4. 6. 17. spirit , and being joyned to God , to be made one spirit with him . What more can be desired by a servant , then not onely to be partaker of all the goods of his Lord , but also by an indissoluble bond of love to be made one with him ? And all this the grace of the Holy Spirit brings to passe , as a living and quickning water , when it is devoutly received into the heart , and there kept with diligence and care .

Lastly , Water as●●nds and riseth as high as it falls low , And 5 because the Holy Spirit descends into earth from the highest heaven , therefore in that man into whose heart it is received , is made a well of water springing to eternall life , as our Saviour Io. 4. 14. said to the Samaritane woman .

Wherefore , being thus instructed in the properties of this uncreate water , let us thirst after it , and say with groanes and sighs unutterable : Lord give us of this water which may wash off all our staines , coole the heat of our concupiscences , appease and qualifie the thirst of our desires , may make us one spirit with thee , and raise us to the height of thy eternall mansion .

It was not without cause , that the Sonne of God said , If ye then being evill know to give good gifts to your children , how Luc 11. 13. much more shall your heavenly Father give the Holy Spirit to them that aske it ? He saith not , he will give you bread , or apparell , or wisdome , or love , or the Kingdome of heaven , or eternall life ; but he saith , He will give the Holy Spirit , because in it are contein●d all things . Cease not then to put God daily in mind of his Sons promise , and say to him with earnest affection , and assured hope of obteining , Holy Father , I powre out my prayers unto thee , not trusting in mine owne righteousnes , but in the promise of thine onely begotten Sonne . Make good therefore this promise of thy Sonne , who glorified thee upon earth , Io. 17. 4. Phil. 2. 8. and was obedient to thee unto death , even the death of the Crosse , give to me that aske thy good Spirit , give me the spirit of thy feare and love , that I thy servant may feare nothing but offending thee , and may love nothing but thee , and my neighbour for thee . Create in me a cleane heart O God , and renew Ps. 51. 10. a right spirit within me : Cast me not away from thy presence , 11. and take not thy Holy Spirit from me : Restore to me 12. the joy of thy salvation , and stablish me with thy free Spirit .

We come now to the resemblance which rivers or fountaines of water have with God , and by it , the mind may be lift up to contemplate the wonderfull and excellent work of the Creator . For it is not without cause , that the Scripture saith that God is a a a Ps. 35. 9. Well of life , a b b Eccl. 1. 5. Fountaine of Wisedome , c c Ier. 2. 13. the Fountaine of living waters . And that he is the very Fountaine of being , may be gathered out of his owne words to Moses . I am that I am , and , I am Exo. 3. 14. hath sent me unto you . All which the Apostle seemes to comprehend in this speech . In him we Act. 17. 28. live and move , and have our being . In him we live , as in a Fountaine of life : in him wee move , as in a Founteine of wisedome , and in him wee have our being , as in the Founteine of being .

A Founteine of water here with us , hath this propertie , that from it the flouds arise , and whensoever they leave to flow , immediately they dry up : but the Founteine it selfe depends not upon the flouds , because it receives no water from them , but not onely hath water in it selfe , but communicates with others . This is a true resemblance of God , and an Embleme of the Godhead : for God is the very Founteine of being ; he receives no being from any thing , but from him all things take their being , because the essence of God is to be , and his existence is his essence : so that it cannot come to passe , and it were blasphemie to think , that God was not , or will not be for ever . Other things may be & not be for a time , because a being is not properly to their essence . For example , it is of the essence of man that he be a reasonable creature , and therefore he cannot be a man & not be a reasonable creature ; & if it were of the essence of man to be , it could not be otherwise , but that he must be alwayes : but because it is not of his essence to be , therefore he may be , & not be . God therefore ●s the onely Founteine of being , because in his essence the act to be is alwayes included . And these words signifie so much , I am that I am , that is , I am the thing to be , and receive not being from any , but have it in my selfe : to me onely it is proper , that essence to me should be to be ; and hence also it comes , that eternity & immortality is proper to him onely , as the Apostle speakes ; To the King everlasting , immortall ▪ &c ▪ and , Who onely hath immortality . 1 Tim. 1. 17. 6. 16. All other things receive their being from God , so that unlesse they alwayes depend on him , and be preserved by a certaine influence from him , they presently leave to be , and therefore the Apostle saith of him that he beareth up allthings by hi● mighty Word , and unlesse he● should alwayes preserve an● uphold the creatures , the● could no longer subsist , or be . Heb. 1. 3.

Elevate thy mind then , an● admire the goodnes of God ▪ who so lovingly and carefully preserves and supports all things having no need of them ; and no lesse wonder at and imitate , the patience of thy Creator , who is so kind to the unkind Luc 6. 35. and evill , as to susteine and help those which blaspheme him , and preserve those who deserve to be reduced to nothing ; and be not unwilling to beare the infirmities of thy brethren , nor to doe good to thine enemies .

But the eminency of the 2 Fountaine of being consists not in this property alone , that it receives its being of another Fountaine , and communicates that being with other things , for the waters of Fountaines and the waters of rivers with us , are of the same kind , and although the waters of fountaines receive not waters from other fountaines , yet have they a cause of their being , as vapors , and the vapors have other causes , till we come to the first cause , which is God . But God is not of the same kind with things created , but differs in an infinite distance of dignity and excellency from them : & is truly and properly the Fountaine of being , because not onely he taketh not his being from another Fountaine of being , but is so farre from that , as that hee knoweth no other cause at all . The fountaine of created water ( as is said ) is derived , not from another water , yet from another cause : the uncreate Fountaine of being , hath nothing precedent , dependeth of nothing , wanteth nothing , nothing can hurt it , but all things depend upon it , and hee can with one nod destroy all things 2 Macc. 8. created , as the Machabee speaketh .

Wee may worthily admire this excellency , this beginning without beginning , this cause without cause , infinite , unlimited and absolutely necessary ; whereas , all other things in comparison of this are but contingencies . And therefore cleave●o ●o this alone , serve him onely , delight in his love alone , and despise all other things in re●pect of him : at the least , vexe not thy selfe with too much so●icitude about many matters , ●eeing this one thing is necessa●y , and is all sufficient for thee ●nd all other men : and let it be ●ne chiefe care of thine , never ●o fall from his grace , and study to please him onely , ever , ●nd every where .

3 Againe , God is most truly 3 ●alled the Fountaine of life , ●ecause hee liveth and hath life●n ●n himselfe , yea and is life eternall it selfe , and all things that ●ive , receive life from this Foun●aine , and that when hee cea●eth to give them life , when he taketh away their breath , they die , and are turned againe to Ps. 104. 29. their dust , as the Prophet David speaketh . To beget a thing like it selfe , is the property of the living : now God begot a Son most like to himselfe , God begate God , and the living , the living . For as the Father hath life in himselfe , so likewise hath 10. 5. 26 ▪ he given to the Sonne to have life in himselfe , as St. John testifies , and the Father hath life in himselfe , because he is the Fountaine of life , and receives no life from any other place , and gave his Sonne to have life in himselfe , the same life which he hath himselfe : and by this it is , that the Sonne is the Fountaine of life also , yet so , as the Fountaine of life from the Fountaine of life , as hee is God of God , light of light . Who can expresse , nay who can conceive , what manner of life this life of God is ? and what manner of Fountaine of life that is from whence all things which live , either in heaven or earth sucke small drops . The life known to us in this our banishment , is nothing els , but an internall beginning of motion ; for those things are said by us to live , which after any sort move themselves : from whence it comes to passe , that the warers in rivers , by a kind of similitude , are called living waters , because they seeme to move , & stir of themselves , & those in ponds and pooles , are called dead , because they cannot move of themselves , nor are stirred , but by winds , or some externall force .

It is thy God then , which is onely he , that most truely liveth , and that is the author and Fountaine of life , which God himselfe doth often beate and inculcate to us , throughout the holy Scriptures . As I live , saith the Lord : and the Prophets N●mb . 14. 28. often repeate this , The Lord liveth . And God himselfe complaineth of his people in Jeremy , They have forsaken Jer. 2. 13. me , the Fountaine of living waters . And yet he is not moved , either by himselfe , or any other . I am the Lord ( saith he ) and am not changed , and God is Mal. 3. 6. not as man , that he should lye , nor as the son of man , that hee should be changed . And if God Num. 23. 19. begate a Sonne , he begate him without changing , or if hee see , heare , speake , love , pity , judge , all or any of these things he doth without changing : and if he create , preserve , ( or on the contrary ) destroy , dissolve , and againe renew , and alter , yet hee worketh quietly and changeth without motion . If you a ke how he liveth , if hee move not , or how liveth hee not , if hee be the author and Fountaine of life ? it is easily answered . It is absolutely sufficient to life , if a living thing act of it selfe , not being moved by another : but life , ( as it is for the most part in created things , ) is an internall beginning of motion , because things created , are imperfect , and want many things to perfect and finish the actions of life . But God is infinite perfection , and needeth nothing without himselfe , because hee worketh of himselfe , not moved by any other , as needing no motion or change . Againe , things created need change to beget and to be begotten , because they beget without themselves , and things which generate must be changed , from a not being , to a being . But God begets the Sonne within himselfe , and produceth the Holy Ghost within himselfe , neither need the Sonne or the Holy Ghost to be changed from a not being , to a being , because they receive that esse or being that ever was , and that not in time , but from eternitie . Againe , things created want the motion of augmentation , because they are borne imperfect : but God the Sonne , is borne most perfect , and God the Holy Ghost is breathed and produced most perfect . Things created need alteration , as divers qualities , which they must necessarily get : but God wants nothing , because hee hath the essence of infinite perfection . Things created need motion to place , because they are not every where ; but God is whole every where . Againe , things created want many things to cause them to see , heare , speake , and worke because though they have life , yet it is imperfect and deficient ; but God needeth nothing without himselfe , to see and heare all things , to speake to all , and to worke in all . For he worketh all things in all , as having a life most happy , and most plentifull , being life , and the Fountaine of life . Take an example in the act of seeing . A man , to cause him to see , wants a seeing power , which is distinct from the soule , which properly liveth : he wants an object , that is some colored body placed without him : hee wanteth the light of the Sunne , or some other enlightned body : hee wanteth a medium , that is , some perspicuous body ; he wants a sensible species , as forme , which may be conveyed from the object to the eyes : he wants a corporall organ , that is , an eye furnished with divers humours , and fleshly tunicles : hee wants sensitive spirits , and optique nerves , by which those spirits may passe : hee wants a proportionable distance , and the application of power : you see , what a number of little helpes are wanting to men , and other creatures , to performe one action of life . But God , who truely hath all life in himselfe , wants nothing : his infinite essence is unto him , power , object , species , light , and all other things . Of , and by , and in himselfe , God sees all things which are , have beene , and shall be , and perfectly knowes what might have beene : and before the world was made , God saw all things , neither is there any new thing added to his knowledge or sight , by the creation of things .

Consider duely then , what thou shalt be , when thou shalt be partaker of that life ? what great thing doth God command thee , when he bids thee despise this fraile and temporall life ( altogether deficient and imperfect ) for his sake , that thereby , thou maist enjoy that eternall life ? And if he command thee therein no hard taske ; how little and meane injunction is that , when hee bids thee give thy dead superfluities liberally to the poore ; to abstaine from fleshly lusts and concupiscences , to forsake and renounce the Devill and his tentations , and wholly to desire fervently , and with all the affections of thy heart , to attaine to that which is the onely and true life ?

But it is time now to ascend to the fountaine of wisedome , by what meanes we can . The Word of GOD most high , ( or in Ecclus. 1. 5. the highest as some translate it ) is the fountaine of wisedome , as it is in Ecclesiasticus ; and it may very truly be said in the highest , because the fountaine of wisedome most abundantly and plentifully floweth in the holy Angels and soules of the blessed , who inhabit in the highest habitations : but to us , who live in this desert and pilgrimage , not wisedome , but a kinde of vapour or smell of wisedome is allotted .

Therefore looke not after higher things then befits thee , search not too narrowly into the Majesty of GOD , least thou be overwhelmed with his glory ; but admire his wisedome , of which the Apostle sp●aketh , Rom. 16. 27. To the onely wise GOD : congratulate the blessed spirits , who drinke out of the fountaine of wisedome ; and though they comprehend not GOD , a thing onely proper to the fountaine of wisedome , yet they behold the face of GOD without any veyle ; and ( being enlightned with the brightnesse of his rayes ) judge most rightly of all things , neither in that noon-day light of wisedome , feare they the darkenesse of errors , nor the obscurity of ignorance , nor myst of opinions . Aspire to that happines , and that thou maist securely come to it , love the LORD JESUS with all thine heart , in whom are all the treasures Col. 2. 3. of the wisedome of GOD , for he hath said in the Gospell , He that loveth me , shal be loved of my Father , and I will love him , Io. 14. 21. and shew mine owne selfe unto him : and what will he shew , by shewing himselfe , but all the treasures of knowledge and wisedome of GOD which are in him ? Certainely , men are naturally desirous to know , and although fleshly concupiscences doe in this life in a sort lull this desire asleepe , yet when this body ( which corrupts and burdens the soule ) shal be layd aside , then the fire of this desire shall waxe fervent .

How great will thy happinesse then be , when thy beloved CHRIST IESUS shall impart to thee all the treasures of the knowledge and wisedome of GOD ? But that thou mayst not hereafter be frustrate of thy expectation , study and endeavour to keepe his Commandements . For he hath said , Hee that keepeth my Commandements , Iohn 14. 21. is he that loveth me , and Hee that loveth mee not , keepeth not my words . In the 24. meane time , let that be thy wisedome , which holy Job describeth . The feare of the Lord Iob 28. 28. is wisedome , and to depart from evill is understanding , and what good soever thou seest in the creature , know that it flowes from GOD the fountaine of all goodnesse .

DEGREE V. By the Consideration of the AYRE .

THe Element of Ayre may serve as an excellent and notable Schoolemaster , if the nature of it be well considered ; not onely to instruct us in naturall Philosophy , but to open to us the mysteries of Divinity , and to raise our minds to GOD : for the benefits are diverse , which by Divine ordination , and appointment , arise by the ayre to mankind .

First of all , Ayre while it serves for breathing , preserves the life of every creature .

2. Againe , it is so necessary for the use of the eyes , eares and tongue , that if it be wanting , presently wee become blinde , deafe and dumbe .

3. Lastly , it is so necessary for the motion of men , and all other living creatures , that if it should be taken away , all motions , and consequently all Arts and workes would be at an end .

First , if men would consider that their soules have asmuch 1. need of breathing as their bodies ; many would be saved that now perish . The body needs a continuall breathing , because if the naturall heate which inflames and makes the heart as it were to boile , were not tempered and qualified by the ministerie and office of the lungs , drawing in coole ayre to eject the hot , the life could not be preserved ; which confirmes the usuall received opinion , that to live and breath are one , and the same : for every thing that breathes , liveth , and that which leaves to breath , ceaseth also to live . The soule in like manner ( which lives a spirituall life by GODS grace ) needs a continuall breathing , which is done , by sending hote and fervent sighes by prayer to GOD , and by receiving from him new grace , even that of the holy Spirit . And what else indeed is the meaning of our Saviour by this , that wee ought alwaies to pray , and not to Luke 18. 1. faint , but that we must ever sigh up to GOD , and receive his good spirit downe , that our spirituall life be not dissolved ; which hee seemes to repeat , when he saith , Watch therefore Luke 21. 36. and pray continually : and the Apostle , Pray without ceasing ; to all which the Apostle St. Peter agreeth , saying , Be therefore 1 Pet. 4. 7 sober , and watching in prayer .

And verily , this is true sobrietie and wisedome , that we which continually need the helpe of GOD , should alwaies make petition for the same . Our heavenly Father ( it is true ) knowes what we stand in need of , and is ever ready to supply our wants in plentifull manner , especially those , which conduce to our eternall happinesse and salvation : yet His will is , to bestow them by the instrument of prayer ; wee must pray for them , because it is more honourable for him , and profitable for us , to give them to us as labourers and petitioners for them , then as to sleepy and idle persons . Therefore , our most bountifull GOD exhorts and urges us to this dutie , saying , Aske and it shal be given to you , Luke 11. 9. seeke and you shall finde , knocke and it shal be opened unto you : for every one that asketh receiveth , 10. and he that seeketh findeth , and to him that knocketh it shal be opened . And what that is , that is chiefly to be asked , and that shal be given without doubt ; he declareth a little after , If ye then which are evill can give 13. good guifts unto your Children , how much more shall your heavenly Father give the holy Spirit to them that desire him ? Therefore , that which is in the first place to be required , is the holy Spirit , by which we breath in GOD ; and by this breathing preserve our spirituall life ; which holy David did , as appeares by that in the Psalmes , I opened my mouth and drew in Psa. 119. 135. my breath , that is , I opened my mouth by prayers , sighs and grones unutterable , and I drew in the most comfortable breath of Gods spirit , which cooled the heat of concupiscence , and confirmed me in every good worke . This being so , who can say that they live to GOD , who spend dayes , moneths and yeares , and neither breath to , nor receive breath from him ? It is an evident signe of death , not to breath : and if to breath be to pray , then it is a signe of death not to pray . Now the spirituall life by which the Children of GOD are reputed to live chiefly , consists in love , Behold saith St. Iohn , what love the Father hath given unto us , that we should 1 Io. 3. 1. be called , and be the sonnes of God . Now who is there that loves , and desires not to see that which he loveth ? and who desires any thing , and asketh not for it of him , who he knoweth will give it him , if he make suit for it ? Therefore , he which prayeth not continually to see the face of GOD , desires not to see him ; he which desires not to see him , loves him not : hee which loves him not , lives not ; whereupon it necessarily followes , that they are dead to GOD , though they live to the world , who seriously devote not themselves to prayer . Nor is it enough onely to pray with the lippes , to make us reputed amongst the living , for prayer is rightly defined to be a lifting up of the mind to GOD , and not an elevating of the voyce into the ayre .

Therefore deceive not thy selfe , thinke not that thou livest to GOD , if thou earnestly breath not to him with all thine heart , night and day ; and say not to thy selfe , that thine other affaires will not give thee leave to spend thy time in prayer and divine meditations : for the holy Apostles were much imployed , aswell in their own affaires , as in the worke of the LORD , and salvation of soules , in so much as one of them said of himself , Besides the things which are outward , I am combred daily , 2 Cor. 11 28. and have the care of all Churches , &c. yet he ( besides other recitall of his often prayers ) writes to the Philippians , that his conversation was in Heaven , Phil. 3. 20. and that , because in the heate of his other imployments , he was conversant in Heaven , in his desire , nor ever was unmindfull of his beloved ; otherwise , he would never have said , I am crucified with Christ , but Gala. 2. 20. I live : yet not I any more , but Christ liveth in me .

The second property of the ayre is , that it is the medium or 2. meanes by which the species or formes of colours are conveighed to our eyes , and of sounds to our eares ; and without which , we could neither see , heare nor speake . For which , first we are to give thankes to Almighty GOD for giving such an ornament and benefit to our nature : and secondly , we are to admire his wisedome , in a worke of such finenesse , subtiltie and thinnesse .

1. In respect that the ayre of it selfe is a true body , and so great , that it almost filles the universe ; yet it can neither be seene nor felt for the incredible subtilty of it . Antiquity admired the skill and subtilty of one line , which Apelles drew with his pencill , and yet it was seene , and touched ; and in that regard , was by no meanes to be compared with the tenuity and subtilty of this veyle , which compasseth and toucheth all men , and yet is seene of none .

2. But it increaseth our admiration , that being a most subtile and thinne body , yet when it is divided , it closeth againe with so great facility , as if it had never been divided : when as but a Spiders web , being once broken , can never be so cunningly amended , that the first breach may not bee seene .

3. Lastly , that which is most worthy our admiration , and done or caused onely by the wisedome of GOD , that through one and the same part of the ayre , should be mingled together innumerable severall species of colours , as those in the rainebow . He that shall place himselfe in a cleare Moone-shine night , in some open field , where hee may behold at one time , starres in the heaven , fields in the earth bedeckt with severall sorts of flowers , together with houses , trees , and many other beautifull ●ights ; shall not be able to deny , but that the severall species of them are contained in that part of the ayre , which is neere unto him . But who well can understand this ? who can conceive it ? for how can it be , that so thinne and subtile a thing as the ayre should comprehend together so great varietie of shapes and formes ? And what if it happen that at the same time , and in the same place , he shall heare the melodious musique of birds on one side , from another diverse musicall instruments , in another the silent murmuring of falling waters ; will it not follow , and that of necessitie , that all these sounds or species of sounds must be received together with those of the colours before-named ? and who brings these things to passe ? are they not wrought by the wisedome of thy Creator who onely doth wonderfull things alone .

3. Againe , there is yet another benefit which ariseth by this admirable tenuity and thinnesse in the ayre , that it hinders not , but helpes the motion of all things , which passe from one place to another . We all know , with what labour Shippes or Boats are drawne through water , though it be of a liquid quality or substance , and is easily divided and parted ; For many times , neither the winds , nor Oares , serve to make them passe , but they are many times forced by the strength of Horses . And if at any time , upon some occasion , a way be to be made through a hill or mountaine , what labour , sweat and time it costs , before a short cut be made ? But through the ayre , horses runne swiftly , birds and arrowes flie speedily , and men in exercising divers offices , ascend , descend , walke , runne , move feet , armes , and hands , upwards and downwards , every way ; neither doth the ayre ( which is diffused in all places ) any thing at all hinder them , insomuch , as if it were not of a corporeall , but of a spirituall substance and nature , nay indeed as if it were nothing at all .

Laftly , the ayre hath a propertie , 3. serving for the benefit of Man , that is , it changeth it selfe into every forme , and suffereth it selfe to be divided , and as it were broken asunder , to comply to the service and use of Man , so that it seemeth to be given to him , as a Master and instructor to him , in humility , patience and charity . But that which should chiefly stirre up and kindle in thee the love of thy Creator , is , that the ayre doth represent the great sweetnesse and gentlenesse of thy maker to men : For doe but recollect thy selfe , and seriously consider his goodnesse , thou shalt finde , that thy GOD is ever present with his creatures , ever working with them ; and of such infinite gentlenesse , that he accommodates his working to the severall condition and nature of them all , as if he should say with the Apostle , I am made all things to all men , that I might 1 Cor. 9. 22. by all meanes save some : hee worketh together with necessary workes , that they may worke necessarily ; with voluntary , that they may worke voluntarily ; with those which are free in their working , that they may worke freely . The fire he moveth , stirreth and helpeth so , that it may ascend ; the earth that it may tend downeward ; the ayre that it may glide by declive and bending places ; the ayre that it may passe which way soever it be driven ; starres that they may keepe alwayes in a circular motion : herbs furittrees and plants , that they may bring forth fruit , according to their natures ; creatures upon earth , in the water and the ayre , to doe those things which are agreeable to their nature . And if the goodnesse of GOD be so eminent in cooperating with his creatures , in the worke of nature , what may we thinke it to be in the workes of grace ? He hath given man free power of his will , but so , as that he will governe him by his command , terrifie him with destruction , and allure him by his bounty . He will have all men saved , but so , as that he will also have them to be willing ; and therefore he sweetly prevents , excites , leads , and guides them in such manner , as is most admirable . These are the meanes which the wisedome of GOD hath found out for the good of Man : of which , the Prophet Esay speaketh in these words , Praise the LORD , call upon Es. 12 4. his Name , declare his Workes , ( adinventiones ejus , say some ) among the people . And certainely , the wicked sometimes hee terrifies exceedingly , sometimes perswades them lovingly ; sometime admonisheth them mildly , and sometime correcteth them mercifully , as he in his wisedome thinkes expedient and agreeable to their conditions and inclinations . Observe how tenderly he dealt with the first transgressor : Adam ( saith GOD ) where art thou ? his answer Gen. 3. 9. 10. was , I heard thy voyce in the Garden , and was afraid , because I was naked I hid my selfe , the LORD replyed with the like meekenesse , Who told thee that thou wast naked , Hast thou 11. eaten of the tree , whereof I commanded thee that thou shouldst not eate ? and by this gentle correction or insinuation , Adam without doubt repented , as the Scripture saith . Shee ( that is the Wisedome of GOD ) preserved Sap. 10. 1. the first Father of the World , that was formed , and kept him when he was created alone , and brought him out of his offence . Observe againe , how gently and sweetly he ( by his Angell in the Booke of the Iudges ) rebuked and provoked the people of Israel to repentance . What shall I say of the Prophets , who in all their sermons ( as we may call them ) teach this , and beate upon this , that GOD desires not the death Ezec. 18. 23. of a sinner , but rather that he should returne and live . They say ( saith GOD by Ieremie ) if a man put away his Wife and Ier. 3. 1. she goe from him , and become another mans , shall he returne unto her againe ; shall not the land be greatly polluted ? But thou hast played the harlot with many lovers ; Yet returne againe to me saith the LORD . And by Ezechiel , Eze. 33. 10 , 11. Thus ye speake and say , If our transgressions and sinnes be upon us , and we are consumed because of them , how should we then live ? Say unto them , as I live saith the LORD , I desire not the death of the wicked , but that the wicked turne from his way and live : turne you , turne you from your evill wayes , for why will ye die ô ye house of Israel ?

But to let passe the wicked , and consider how great GODS more then Fatherly meeknesse and gentlenes is to those that feare and hope in him . Holy David is desirous to expresse it , Looke how high the Heaven is in comparison of the Earth , so Ps. 103. 11. great is his mercy also toward them that feare him . And Like as a Father pittyeth his owne 13. Children , so is the LORD mercifull to them that feare him . And , The mercifull goodnesse of the LORD endureth for ever 17. and ever upon them that feare him . And in another Psalme , Taste and see how gracious the LORD is , blessed is the man Ps. 34. 8. that trusteth in him , and againe , 73. 1. Truely GOD is loving unto Israel , even to such as are of a cleane heart . And againe , GOD saith by Esay , Can a woman Es. 49. 15 forget her childe , and not have compassion on the sonne of her wombe ? though they should forget , yet will not I forget thee : and Ieremy in his lamentations , Lam. 3. 25. The LORD is good to them that trust in him , and to the soule that seeketh him .

Now if I would adde what the Apostles testifie of his Fatherly tendernesse to the Godly , I should never make an end . Take one place for all the rest , of St. Paul , Blessed be GOD 2 Cor. 1. 3 , 4. even the Father of our LORD JESUS CHRIST , the Father of mercies , and G●D of all comfort , which comforteth us in all our tribulation &c. he saith not , that GOD is our comfort ( barely ) but of all comfort ; and not that hee comforteth us in some , but in all our tribulation . And to end this point , take the words of St. Prosper , Grace Li. 2. de voc. gent. c. 26. ( saith he ) exceeds all justification , by perswading in exhortations , admonishing by examples , terrifying by dangers , provoking by miracles , giving understanding , inspiring counsaile , enlightning the heart , and endowing it with affections of Faith , &c.

If then thy Creator bee so loving and kind to his servants , and with such incredible patience and meeknesse beares with sinners for their conversions , comforting the just , that they may proceede and grow in righteousnesse , and holinesse ; oughtest not thou to beare the infirmities of thy neighbour , to gaine all men to thy GOD ? Consider with thy selfe to what sublimitie and excellencie the Apostle Eph. 5. 1. exhorts thee , when he saith , Be yee followers of GOD as deare Children . And walke in 2. love , even as CHRIST hath loved us , &c. Imitate the Father , who causeth the Sunne to arise upon the good and evill , and rayneth upon the just and unjust . Imitate the Son , who having taking our humane nature for our good upon him , spared not his owne life to deliver us from the power of darkenesse and everlasting perdition . Imitate the holy Ghost , who plentifully powreth out , and scattereth his most plenteous guifts , that he may of carnall make us spirituall .

DEGREE VI. By the Consideration of FIRE .

THis Element is of so pure and noble a nature , as that GOD himselfe would bee called Fire , as both Moses and St. Paul testifie , The LORD Deut. 4. 24. 5. 25. Hebr. 12. 29. thy GOD is a consuming Fire . And when GOD first appeared to Moses , he would be seen in a bush burning , but not consuming with Fire : when also Exo. 3. 2. GOD came to give the Law to his people , he appeared in the shape of fire , as Moses relateth it ; Mount Sinai was all on smoke , because the LORD 19. 18. came downe upon it in fire . To resemble which mystery , when the new law was to be published , the holy Ghost appeared to the Apostles in the shape of fiery tongues . Lastly , they which Act. 2. 3. in heaven are neerest to GOD , are called Seraphim , because they receive fervor and heate from that most ardent and divine fire , more then the other Angels . It will not therefore be hard or difficult for us , out of this element and the nature and properties of it , to erect one greece , whereby wee may ascend to GOD by prayer and meditation ; and lesse difficult will it be , with Elias to ascend in a fiery Charriot , then to make a Ladder to rise up by , out of either earth , water , or ayre . Let us therefore examine and consider the properties and qualities of this element .

Fire is of that nature and quality , that it worketh diversly , and oft times contrarily in many things .

1. It quickly burneth and consumeth Wood , Straw and Stubble .

2. It purifieth and maketh more beautifull gold and silver .

3. It changeth Iron into contrary qualities , as of blacke , cold , hard and heavie ( the naturall properties of it ) it maketh it cleare , hote , soft and light , insomuch as it will shine like a starre , burne like fire , melt and be liquid like water , and by the Artificer be moved and lifted easily . All these things apparently agree and meete in GOD.

And first , Wood , Hay and Stubble , are by the Apostle compared with evill workes , which 1 Cor. 3. 12. cannot endure the triall of Gods fire , for it is almost incredible how hatefull and displeasing all sinnes are to GOD , who is a most pure fire ; with what zeale hee consumes and destroyes them : first , by repentance , if the sinner be in that state that he can repent ; for by repentance all sinnes are purged : and if the sinner be uncapable of repentance , ( as Devils , and men after this life are ) his wrath is kindled against them , For the ungodly and his Sap. 14. 9. ungodlinesse are both hated alike of GOD , saith the wiseman ; and the Kingly Prophet David confirmes this saying , Thou hatest all them that worke vanity . Ps. 5. 5. How much and great this hatred is , the Devill can witnesse , who sinning once , and being ( as St. Gregory saith ) an Angel most noble and glorious , Morael . li. 32 ▪ c. 24. and the Prince of the first order of Angels , and the most excellent creature of GOD , yet was forthwith cast out of Heaven , and deprived of all honour and grace , turned into a most deformed monster , and bound to eternall perdition . Christ himselfe is a witnesse , who came from Heaven , to dissolve the workes of the Devill ( sinne ) and therefore is stiled the Lamb of GOD , which taketh away the sinnes of the World . Yet who is able to declare , nay to conceive , what and how great things he suffered , to destroy the workes of the Devill , and fully to satisfie Gods justice ? Who being in the forme of GOD , Phil. 2. 6. 7. tooke on him the forme of a servant ; and being rich was made poore for our sakes , not having 2 Cor. 8. 9. Lu. 958. 1 Pet. 2. 23. whereon to lay his head , was reviled , suffered , bare our sinnes in his body on a tree , humbled himselfe , and became obedient unto the death , even the death of the Crosse ; was derided , spit upon , Phil. 2. 8. scourged , crowned with thorns , crucified with all ignominie and grievous torments , shedding his life and blood , and all these things to destroy the Devills worke , sinne : Witnesse the Law of GOD , which forbids and punisheth all sinne , leaving not unpunished so much as an idle word . And how doe Mat. 12. 36. we thinke he detesteth heynous sinnes , that cannot endure an idle word ? For the Law of the LORD is an undefiled Ps. 19. 7. Law , without all spots , and what communion hath light with darknesse , 2 Cor. 6. 14. or what fellowship hath righteousnesse with unrighteousnesse ? Lastly , let Hell it selfe be witnesse , which GOD hath prepared for the wicked and sinners , which refused to be washed with the blood of the undefiled Lamb : For it is but just , that in whom sinne alwaies remaines , punishment should bee perpetuall : now what the punishment of hell shal be , is horrible and fearefull to thinke : of which we shall have occasion to speake more at large , in the last Degree .

Therefore , seeing that Gods hate to sinne is so extreme , if thou love GOD above all things , thou must also above all things detest sinne : take heed thou be not deceived by those , who either extenuate or excuse it ; take heed that thou deceive not thy selfe with false and ungrounded reasons ; for if sinne either committed by thy selfe or others displease thee not , thou lovest not GOD , and if thou lovest not GOD , thou shalt perish everlastingly .

Againe , if thou be not unthankfull to Christ , how much dost thou conceive thou owest to his love ? to his labours ? his blood ? his death ? who washed thee from thy sinne , and reconciled thee to his Father : and shall it s●eme grievous to thee hereafter to suffer any thing for him , either in his grace and favour , and with his grace to resist sinne , even to the losse of thy blood and life ? Lastly , if thou canst not endure the fire everlasting in hell patiently , neither oughtest thou patiently to endure sinne , but flee from it as from a Serpent ; and let it be Ecclus. 21. 2. thy resolution to joyne thy greatest hate to sinne , with thy greatest love to GOD.

But fire destroyes not , but 2. makes Gold , Silver and Iewels , more perfect and shining ; because as S. Paul , ( in the place before cited ) declares , that those mettalls signifie good works and perfect , which are allow'd and aprov'd by the fire of Gods judgment , and shall receive their reward . Those workes GOD ratifies for good , because they are his guifts , and St. Augustine saith , he crowns his own guifts , whensoever Conc. 2. in Ps. 70. he crowns our deserts ; for they are perform'd by his command , and by his aid , he bestowing power upon us , and enabling us to doe them , and himselfe directing us by the Law and rules which he hath made and appointed . And indeed gold denotes unto us the workes of love and charity , and how is it possible , but the workes of love should exceedingly please GOD , who is love it selfe ? Silver signifies the workes of wisedome , namely of those which instruct many men in the way of righteousnesse . These also are very acceptable and pleasing to Almighty GOD , according to the saying of the wisedome of GOD. He Mat. 5. 19 that shall observe and teach them , shal be called great in the Kingdome of Heaven . Jewels and pretious stones are the workes of a chaste soule , of which it is said in Ecclesiasticus , There is no weight to be compared to a Ecclus. 26. 15. continent ( or chaste ) minde . And how this pure Virginity pleaseth GOD , we may understand , by that which Esay speaketh of Eunuchs , upon which place Esa. 56. 5. St. Augustine speaking , doth so commend Virginity in men and 5. women , that he made a long Oration upon it . And these be De S. Virginit . cc. 24. 25. the three workes to which are given great rewards , and to their possessors or workers , namely Martyrs , Doctors and Virgins . To Martyrs for the excellencie of their love . Greater love then this hath no man , when any man Io. 15. 13. bestoweth his life sor his friends . To Doctors , for the eminencie of their wisedome , of whom Daniel saith , They that turne many to righteousnesse shall shine Dan. 12. 3 as the starres for ever and ever . To Virgins , for the inestimable and incomparable worth of their puritie , for whose sake the Virgin harpers in the Revelation Apoc. 14. 3. sung a new song , which none could sing but they , These 4 , are they which are not defiled with Women : for they are Virgins , these follow the Lam● whither soever he goeth .

And not onely the love of Martyrs , the wisedome of Doctors , or purity of Virgins shall be tryed in the fire of Gods judgement , and receive their full reward : but all other good workes also , so they be done in faith and love , and shal be reputed among the golden vessels , and be tryed by that fire , and receive their reward : for to those also Christ shall say at the day of judgement , Come ye Mat. 25. 34. blessed of my Father , take the inheritance of the Kingdome prepared for you from the foundation of the World , even to them which gave bread to the hungry , drinke to the thirsty , lodging to the stranger , apparell to the naked , and comfort to the sicke or captive . Nay our Saviour hath promised a reward to those , who shall give but a cup Mat. 10. 42. of cold water to any in the name of a disciple in love .

Thou mayest by this easily understand , what difference there is betweene one worke and another ; and what is more foolish , more miserable , then in the same place and time wherein ( if thou beest wise ) thou mayst get gold , silver and pretious jewels , thou hadst rather , ( and that with no small labour ) gather dry wood , straw and stubble . O that thou wouldst be wi●e , and understand , and provide for the last day , when all these things shall be examined and tryed by the fire of Gods judgement ; when the former shal be commended and crowned , and the latter burnt and turned into smoke and ashes . Why dost thou now choose that , which without all doubt will cause thee to repent that ever thou didst choose it ? and why dost thou not reject that , which with thy advantage thou mayst now cast off ; when a while hence thou shalt without thy profit , nay to thy great disadvantage be forced to condemne ? If perhaps thou dost not now perceive this , because the veyl● of things present hangs over thine eyes , so that thou canst not discerne the pure and cleare truth , pray then to God , and with earnest affection with the blind man in the Gospell , say : Lord grant that I may Luc. 18. 41. see , that I may receive my sight ; or with the Prophet David , Open mine eyes , that I may see the Psal. 118. 18. wonderfull things of thy Law . For certainly it is almost a miracle , that workes done in love , should become gold silver , and precious stones , and that they which are not done in love , should be converted into dry and seare wood , straw and stubble .

Now come wee to consider the other property of fire . Hitherto 3. wee have onely learned from the nature of that Element , what God worketh in those which depart this world with good workes ▪ or end their dayes with evill ▪ Now by another similitude drawne from the same fire , wee may understand what God worketh with those whom he calleth from sinne to repentance .

A sinner is compared to Iron , which when it is farre from the fire , is blacke , cold , hard , and heavy : but being put into the fire ; it is made cleare , hot , soft and light .

Every Sinner wanteth his inward light , and walketh in 1 darknesse , and in this respect may be well resembled to the blacknesse of Iron : for though in the knowledge and commerce with men , he may seeme to bee wise , and of great judgement ; yet in discerning the true good and evill , he is blind , and more miserable then any blind man . For a blind man seeth nothing , and therfore stirreth not nor is moved without a guide : but a Sinner thinketh hee seeth that which he seeth not , or taketh one thing for another , and judgeth good evill , and evill good , great to be little , and little to be great , long to be short , and short to belong ; and therfore is ever deceived in his choyce . And this is it which the Apostle speaketh of in the idolatrous Gentiles : Having Ephes. 4. 18. their understanding darkned through that ignorance that is in them , because of the hardnesse of their heart . This is that also which our Saviour in the Gospell so often upbraideth the Math. 15. 14. 23 16. Lu. 6. 39. Scribes and Pharisees withall , that they were blind leaders of the blind . The Prophet Esay also speaking to the Iewes of his Esay 42. 18. time , saith : Heare you deafe , and looke ye blind , that ye may see . And a little before in the same Chapter , ( prophecying to them of the comming of Christ , who should open the eyes of the blind , and speaking of the new Testament 16. in the person of God ) saith , I will bring the blind by a way that they knew not , and lead them by pathes that they have not knowne : I will make darknesse light before them , &c. Lastly , doe not the wicked themselves confesse as much after this life , when paine shall begin to open their eyes , which sinne had closed ? Therefore have wee erred Sap. 5. 6. from the way of truth , and the light of righteousnes hath not shined unto us , and the Sun of understanding rose not upon us . Nor is it a wonder that they should be blind , who are averse from God in will and mind : For God is light , and in him is no darknesse , 1 Io. 1. 5. saith St. Iohn . Whereupon the same Apostle concludeth , that He that saith he is in the light , 9. and hateth his brother , is in darknesse . And a little after . He that 11. hateth his brother is in darknes , and walketh in darknes and knoweth not whither he goeth , because that darknesse hath blinded his eyes .

Neither is it the onely cause that sinners are in darknesse , because they are averse from God who is the light , but because also their owne wickednes hath blinded them , as the Wise-man speaketh . Sap. 2. 21. For the passions of the mind , hatred , anger , envy and the like which are comprehended under the name of malice , doe so blind the mind , that they suffer it not to perceive the truth ; but are like coloured glasse , which maketh white to shew like red , and the contrary ; or like optique glasses which make great things seeme small , and small great , or those things are a farre off to be neere , and they which are neere , a farre off .

Whatsoever thing a man loves fervently , he ever judgeth it to be most faire and amiable , most beneficiall and profitable , most excellent and necessary for himselfe ; and despiseth all other things in comparison of it . Againe , whatsoever he hates vehemently , hee reputes it the most deformed , unprofitable , evill and pernicious . But if once this black and foule iron be put into the fire ; that is , if a sinner begin to be turned from his sinne and be converted to God , ( according to that of the Psalmist : ) Then the Lord shall make his darknesse light , then he begins Ps. 18. 28. by little and little , by degrees to bee enlightned , and by that light to perceive the truth , according 36. 9. to that in the Psalme , in thy light shall wee see light ; then the false glasse of his passions being broken , and a true one look'd upon ( which is pure love ) hee esteemeth eternall things great , and temporall small , and almost nothing , as indeed they are : and perfectly perceives , that all beauty and forms of things created are not to bee compared at all with the light of truth and wisedome which is in God , and is God : and therfore cryeth out with St. Augustine ; L. 10. conf. c. 77. I have loved thee too late , O thou beauty , I have loved thee too late . And because Christ saith , You shall know the Io , 8. 32. truth , and the truth shall make you free : hee that is so enlightened , and freed from the bonds and shackles of concupiscence , covetousnes , ambition , and all other passions , by the light of truth , shall rejoyce with the Prophet and say ; Thou hast broken my bonds in sunder : I will offer to thee the sacrifice of thankesgiving , and will call upon the name of the Lord . Ps. 116. 14.

Secondly , fire as it makes iron cleare , which formerly was blacke ; so of cold it maketh it hot ; yea so scorching and burning , as that it seemeth to bee fire it selfe . Great is the Lord , and great is his power , that a man by nature cold , fearefull and timorous , not daring of himselfe to speake , much lesse to attempt any hard or difficult designe ; yet being once heated with the fire of Love , he can make him as bold as a Lyon , who terrifies all others with his roaring , and overcomes by his power , and that nothing shall seeme difficult or hard to him ; insomuch as being kindled with this fire , hee shall say with the Apostle ; I can do allthings through Christ Phil. 4. 13. which strengthneth me .

But let us speake of the two parts of the efficacie of this fire , severally ; namely , of the power of it in words and in deeds .

1 There are many ( now adayes , and ever were in the Church of God ) Preachers and teachers of great note ; yet what is the reason that with so many of their Sermons so few are converted ? that so little alteration of manners and conversation appeareth ; for still the same vices , the same sinnes , the same coldnes and dissolute behaviour continueth . I can ascribe it to no other cause , but that in these Sermons , though they be learned , fluent and elegant , there wants the life , the fire and love , which onely is of power and efficacie to quicken , heat , and inflame the hearts of the Auditors .

I deny not , but there are many Preachers who can thunder as it were , and beat the Pulpit ; but they are like Gunnes charged with powder onely , and can give a crack as great as a peece of Ordinance ; but fruitlesse , because they preferre not the glory of God , and the salvation of soules before the applause of men . Saint Peter was no Rhetorician , but knew only how to steere a Ship , and mend a net , and to cast it abroad ; but as soone as the Holy Ghost came upon him in the shape of fiery tongues , and filled him with most ardent love , he began presently , even in the midst of Ierusalem , to preach with such power and efficacie , that at one Sermon of his many thousands were converted . Act. 2.

And yet wee read not that he used much clamor or laying about with his body , or banging the Pulpit : from whence then proceeded such moving of the Auditors , from whence such gaining of soules ? certainly by this , that the holy Preacher was as a fire , and his Word burnt like a Lamp , as it is said in Ecclesiasticus of Elias : his Ecclus. 48. 1. words came from him as from a heart burning and sparkling with L●ve .

2. Againe , this divine fire hath as much efficacie in deeds as in words . God had decreed to subject to himselfe the Citie of Rome ( the head of the Empire ) by the preaching of the Apostle St. Peter , and to send abroad other of his Apostles , some for the conversion of the Ethiopians ; others of the Indians , others to the S●ythians , and some to the Brittaines ; and by them not onely to destroy the Idols of the World , but to erect ●nd advance the Trophee of the Crosse , to alter the rites of the Gentiles , and to subvert the ●yrannicall Kingdome of the Devill .

If any man should have fore●old these things to the Apo●tles , when they were fishing in the Lake of Genesareth , or when ( during the time of our Saviours Passion ) they lurked in corners , they would have been beleeved no more then dreames or old wives fables : yet after a while , all these things came to passe , and that by no other meanes , then the power of most ardent love , which the holy Ghost kindled in their hearts : for as St. Iohn speaketh , Perfect 1 Ioh. 4. 18. Love casteth out seare ; and againe , Love suffereth all things , 1 Cor. 13. 7. hopeth all things , endureth all things ; thinks nothing impossible , but cryes with the Apostle , I am able to doe all things Phil. 4. 13. in him which strengtheneth me ▪ So that wee see , that by the endeavour of these men , armed with Love onely , Idolatry was expelled , the whole world with little labour , and Churches of Christianity established every where , in al● Kingdomes , without the force of Armies , or warlike provision .

Thirdly , fire hath this property , that it softens hard Iron , 3. that it may be lengthned out into plates , and ( being made thinue ) fitted to any forme at the Artificers pleasure . It is true , that this is a great efficacie of fire in iron : yet farre greater is the power of GOD over the obstinate and obdurate hearts of men . St. Bernard describes a hard heart thus , That Li. 1. cap 2 is not onely a hard heart ( saith he ) which is not terribly afraid of it selfe , because it is insensible : What then is a hard heart ? That which is not cut with compunction , nor mollified with devotion , nor moved with prayers ; yeelds not to threats , is hardened with scourges , is unthankfull for benefits , unfaithfull in counsailes , that neither feares GOD , nor reverenceth men . All these things were verified in Phara●h , who the more he was plagued , the more he was hardned ; and the more Gods mercy appeared to him by removing the plagues , the more he was animated to despise him .

But whensoever it pleaseth GOD to kindle a sparkle of the true fire of His love in a heart , though never so hard , presently it growes soft and melteth like waxe , nor doth it any way resist the power of it : but is of a stony become a heart of flesh , and the breath of Gods spirit thawes the congealed snow therof into water . We have an example in the Gospell of that Luke 7. woman , who being a notorious sinner in the City could not be perswaded , either by the admonition of her brother , or the chiding of her sister ; or the honour of her family , or her owne disgrace , to amend her life ; yet one of the beames of our Saviour pierced so deepe into her heart , and kindled a sparkle of his divine love there , so that she was sodainely transformed as it were into another woman , insomuch as she ( being of a noble stocke ) was not ashamed at a publique feast to fall downe at Christs feet , and being wholly turned into tears , of them made a bath for his feet , and with her owne haire , ( in stead of Linnen ) wiped them , and moved with the vehemencie of that love , kissed them , and annointed them with a most costly oyntment , signifying by these her acts of Repentance , that from thenceforth she purposed wholly to devote her selfe to his service ; and therefore shee worthily heard that comfortable speech of our Saviour , Many sins are forgiven her , for she loved Lu. 7. 47. much . And these effects hath the power of divine fire wrought , which no hardnes of heart can resist .

The last property of fire , is that it maketh Iron light , which 4. formerly was heavy . And it is the chief cause , that men which are not heated and inflam●d with divine love , are heavy in heart : and to such the Kingly Prophet thus speaketh , after some translations : Vsquequo gravi corde , How long will ye be Ps. 4. 2. heavy in heart , loving vanity , and seeking after lyes ? and the Wiseman saith , the corruptible or S●p 9. 15. earthly body weigheth downe the soule : And in Ecclesiasticus , A Ecclus. 40. 1. heavy yoake is upon the sons of Adam . Which heavy yoake he afterwards explaines to be 5. wrath , envy , feare , trouble , and unquietnes and the like , which are usually stiled the passions of the mind . These doe so loade and burden a man , that he looks upon nothing but the earth , to which hee cleaveth , and can neither rise to seeke God , nor to run the way of his commandements . But as soone as this divine fire begins to inflame the heart of man , those passions forthwith decrease and are mortified , and that heavy burthen is made light ; so that hee is able to sa● with the Apostle , Our conversation is in Heaven : Phil. 3. 20. Ps. ●●9 32. and with an enlarged heart to say with King David , I will runne the way of thy Commandements , when thou hast set my heart at liberty . Certainely , after our Luke ●● 49. Saviour had said , I am come to put fire on the earth , w see , how light many 〈◊〉 became , by casting off the affections and desire of honour , flesh and riches , insomuch as they cryed with the spouse in the Canticles , Draw me : we will run after thee . Cant. 1. 3

O blessed fire which enlightens but consumes not , and consumes the ill humour onely ( if it consume ) but kills not . Who will give me this correcting fire ? 1. that will take away the blacknesse of ignorance , and purge the darkenesse of my conscience with the light of true wisedome . 2. That will change the coldnesse of my sloth into the heate of devotion ; and of my negligence into the fervencie of love . 3. Which will never suffer my heart to be hardned , but keep it soft with its heate , and make it obedient and dev●ut . 4. Which will lastly remove and take away the heavy yoke of earthly cares , and will so lift up my heart with the wings of contemplation , which nourisheth and increaseth love ; that I may say with the Psalmist , Comfort the soule of thy servant , for unto thee ô Ps. 864. LORD , doe I lift up my soule .

DEGREE VII . By the Con●ideration of Heaven , that is , of the Sun , Moone and Starres .

IT will be no hard taske out of the consideration of Heaven to erect one step for our ascent to GOD , for the Kingly Prophet hath done it to our hands , The Heavens Ps. 19. 1. ( saith he ) declare the glory of GOD , and the firmament sheweth his handie-worke . Now , forasmuch as there are two times wherein we should ascend to GOD by the wings of contemplation ; namely , the day and night : of the former of them , the same Prophet saith in the same Psalme , In the Sun hath he placed his Tabernacle ( according 5. to some translations ) or as others , In them hath he set a Tabernacle for the Sun , which cometh forth as a Bridegroome out of his chamber , and rejoyceth 6. as a Giant to run his course His going forth is from the end of Heaven , and runneth about to the ends of it , and there is nothing hid from the heate thereof . Of the latter he writes in another Psalme , I will consider the Heavens the worke of thy hands , the 8. 3. Moone and the Starres which thou hast ordained . We will begin with the first .

Of the Sun ( which is seene 1. by day ) the Psalmist in the former mentioned place sets down foure severall prayses or commendations . 1. That it is the Tabernacle of GOD. 2. That it is most beautifull . 3. That it ever runnes most speedily , and without wearinesse . 4. That by enlightning and heating , it chiefly manifests its power . In regard of all which qualities the Sonne of Syrach calls it A merveilous Ecclus. 43. 2. vessell , the worke of the most High

1. First therefore GOD the creator of all things ( according to the old translation of St. Jerom ) hath placed his Tabernacle in the Sun , as in a most noble thing to reside in : that is , he hath chosen the Sun among all corporeall things , as a royall palace , or divine sanctuarie to dwell in : for though GOD fill Ier. 23. 24 2 Chr. 2. 6. Heaven and Earth , and the Heaven of Heavens cannot containe him ; yet he is said to dwell more there , where he hath manifested the greatest signes of his presence , by working wonders .

But because in the originall it is said In them hath he set a Tabernacle for the Sun , that is in Heaven ; we may gather out of this place in the P●alme , another excellencie of the Sun , not contradicting or opposing the former . The Sun is a great thing , for whom GOD hath prepared a large , faire and noble palace : for as he would have heaven to be the palace of the Sun , wherein he might freely walke and worke ; so hee would have the Sun to be his owne palace . So , that as we may apprehend the greatnesse and excellencie of the Sun by this , that the heaven is its tabernacle ; so may we conceive the greatnesse and excellencie of GOD , in that the Sun ( an admirable vessell , and then which nothing corporeall is more wonderfull ) is his tabernacle .

2. Secondly , the Psalmist ( to denote unto us the great beauty of the Sun ) compares it to a Bridegroome going out of his chamber : for never doe men desire to set themselves forth in better manner , nor to seeme more lovely and beautifull , then when they are bridegroomes ; as desirous to please the brides eye more at that , then at any other time . But if we could fasten the sight of our eyes upon the Sun , and were neere unto it , and could behold it in the true quantity and quality , we should not need the similitude of a bridegroome to conceive the incredible beauty of it . Certainely , all the grace of the eyes depends on the light , and without it all the beauty of colours vanisheth and looseth the lustre . Againe , nothing is more faire then the light , and GOD himselfe ( who is beauty it selfe ) would be called light . GOD is light ( saith St. John ) and in him is no darknesse 1 Io. 1. 5. at all . And among corporeall things nothing is more cleare then the Sun , and in that regard , nothing more faire and beautifull . Besides , if we will adde this , that the beauty of inferiour things , especially of men , soone fadeth ; but the beautie of the Sun never decayeth , never decreaseth , but alwaies maketh all things joyfull with equall splendor : for if we observe it , upon the Sun rising , all things seeme in a manner to rejoyce , men are merry , sweet winds blowe , flowers open , herbs increase , and birds refresh the ayre with their melodious notes ; and therefore it was the answer of old Tobias to the Angel who gave him joy : What joy can I have ( said he ) that sit in darkenesse , and see not the light of Heaven ?

Consider then with thy self , and say , that if the created Sun doth so comfort every thing in his rising , what joy shall there be to pure soules when they shall behold the uncreate Son , without comparison fairer and clearer ; and that , not for a time , but for ever ? and what horror shall be to the wicked , when they shall be condemned to everlasting darkenesse , where they shall neither behold the beames of the uncreate or create Sun : and what joy shall it bring to that soule to whom the Father of lights shall say , Enter into thy Mat. 25. 21. Lords joy ?

3. In the next place , King David sets forth and describes the admirable course of the Sun , He rejoyceth as a Giant to runne his course . Without doubt , a Giant is strong , and if according to the greatnesse of his body he will stretch out his paces , and runne as swiftly as by his strength he may , he quickly will passe over a great space of ground . And as before the Prophet to expresse the Suns beauty , compared it to a Bridegroom ; so to set forth the swiftnesse of his course , he likens it to a Giant . But though he had not compared him to a strong man , or a Giant , but to flying birds , arrowes , winds or lightning , yet he had fallen farre short in that comparison , between it , and them , in this property of swiftnesse : for if it be true which we see , that the Sun passeth the circuit of his O●be in 24 houres ; and if the circuit of its Orbe doth infinitely exceed the circuit of the Orbe of the earth ; and if the compasse of the earth comprehends 20000. miles , or thereabouts , all which are very true ; then of necessity it must follow , that every houre he runneth many thousands of miles : Nay what speake we of houres ? I may say every quarter , and almost every minute ; for if a man doe but observe the rising or setting of the Sun in an open horizon , as it is at Sea , or in the plain of a champion Countrey , he may perceive its whole body to ascend above the horizon , in lesse space then the eight part of an houre , and yet the diameter or thicknesse of the body of the Sun is much greater then the diameter of the Orbe of the earth , and which containes 7000. miles . And if we will adde yet further , that the body of the Sun which is moved so swiftly , is farre greater then the heape or masse of the whole earths Orbe ; and that the motion of this body so great , is so speedy without intermission or wearinesse , and that this motion if GOD command it , shall continue for ever ; certainly if thou beest not a stocke or a blocke , thou canst not but wonder at the infinite power of thy creator : and therefore most truely was it said to be a merveilous vessell , the worke of the most High .

4. The last property of the Sun , that is the efficacie of the light and heate of it , comes now to be considered , of which , the Prophet in the same Psalme speaketh , There is nothing hid from the heate of it . This one cleare body placed in the midst of the World , enlightens all Starres , all the ayre , all Seas , and all the Earth ; and by its vivifying heate makes all things , as plants , corne , and trees to spring and sprout , and bringeth all ●ruit to maturity and ripenesse ; it spreads and diffaseth its vertue and power also into the earth , causing it to bring forth all kinds of mettall . And therefore St. James compares Ia. 1. 17. GOD himselfe unto it , Every good guift ( saith he ) and every perfect guift is from above , and cometh downe from the Father of lights , with whom is no variablenesse nor shadow of changing . The Sun indeed is the Fath●r of lights corporall ; but GOD of spirituall : But in three things there is difference betweene GOD and the Sun .

1. The Sun to enlighten and heate the world , must of necessity have a perpetuall transmutation or charge from place to place : but GOD , because he is whole every where , needs no such change , and therefore well said St. James , with whom is no changing .

2. Againe , the Sun ( because he continually passeth from place to place ) makes it day in one place , and night in anothe● ; to some it makes light , to others darke at the same time . But GOD is never moved , he is ever present to all ; and therefore the same Apostle addes , with whom is no shadow of changing .

3. Lastly , wh●ch is greatest of all , from the Sun , the Father of corporall lights are all the guifts which grow upon earth , but these guifts are neither the best nor perfect , but rather small , temporall and fraile , and not able to make a man good ; but being evill used , may turne to his destruction . But from GOD the Father of lights spirituall , come all excellent and perfect guifts , which make the possessor good and perfect , and which none can abuse ; and which bring them ( which persevere in them ) to the state of true happinesse .

Seek then those good and perfect guifts which come from above from the Father of lights , and when thou hast found them , be sollicitous to keepe them : and there is no need to goe farre for them , the very nature of the Sun will demonstrate them unto thee : for the Sun doth all things with his light and heate ; and these two are the guifts of the Father of corporall lights : and the good and perfect guifts which come down from the Father of lights , even GOD himselfe , are the light of wisedome , and the ordinance of love . 1. The light of wisedome which makes a man truly wise , and which no man can use amisse , and bringeth us to the fountaine of wisedome , scituate in the heavenly Countrey , is that , which teacheth the contempt of temporall things , and to esteeme highly of spirituall : it teacheth not to trust in 1 Tim. 6. 17. uncertaine riches , but in the living GOD. It teacheth us , not to account this exile of ours , as our Countrey , nor to love our pilgrimage , but to endure it : Lastly , it teacheth to live here in patience , being full of perills and tentations ; and to dye in desire , because Blessed are the dead Apoc. 14. that dye in the LORD .

2. The Ordinance of true love what is it , but to love GOD without end , without measure , he being the end of all our desires : to love other things in such measure and meane , as will be sufficient to bring us to our end , that is beatitude . Surely , there is not any man that in the cure of his body inverts order so , that he loves his health but with an ordinary measure , and a bitter potion without all measure , seeing , that he knoweth , that the first is the end , and the latter but the meanes . How then cometh it to passe , that so many that would be accounted wise men , confine themselves to no moderation in heaping up riches , in hunting after the pleasures of the flesh , and attayning to the degrees of honour , as it these things were the end of mans heart : and are contented to streighten themselves in loving GOD , and seeking after eternall f●licity ; as if these were but the meanes to the end , and not the end of all meanes ? without doubt , this is the cause , that they have the wisedome of this world , and not that , which is from above , and cometh from the Father of lights : and that they have not ordinate love , nor that which is true love ; but are full of inordinate desires , which are not of the Father , but of the World .

Wherefore , while thou travailest from thy Countrey , and a●t among enemies , which oppose true wisedome and love , and suggest craft for wisedome , and inordinate desires for love ; make thy moane , and bewaile thy case to the Father of lights , desiring him earnestly , to give thee these good and perfect guifts , of true wisedome and regulated love , and to inflame thy hear● with them ; so , that being fitted with them , thou mayest so runne the wayes of his Commandements without stumbling , that thou mayst come to that Countrey , where thou mayst drinke of the pure fountaine of wisedome , and live with the pure milke of love .

2. I come now to the time of the night , wherein the heaven doth frame and erect one step for us to ascend to GOD by the Moone and Starres : for so speaketh David , I will consider the heavens , the worke of thy fingers , the Moone and the Starres which thou hast ordayned . If we could see heaven it selfe , the Prophet had not said ( by way of explication of that which he had set down before ) The Moon and the Starres which thou hast ordayned : and truely , if our sences could pierce to heaven it selfe , or that we could finde out the nature and qualities of it , by any certaine reason ; without doubt , we should have an excellent degree of ascent to GOD thereby .

We know , that there have been some , who out of the motion of the Starres , have defined the nature of heaven to be a quintessence , simple , incorruptible , and perpetually moving in its Orbe : And that there are others , who will have heaven to be the Element of fire that is not moved in its Orbe , neither is incorruptible , according to its parts : but it is not our intent to looke after these opinions , but to seeke out the certaine knowledge and Doctrine of Faith , thereby to raise an ascent to GOD.

The Moone hath two properties , which may fitly serve to this purpose . I The first is , the neerer it approacheth to the Sun , the more it shineth and is enlightned in its upper part towards heaven , being darkned at the same time in the lower part of it towards the earth ; and when it is wholly subject to the Sun , and is in full conjunction with it , it is altogether light towards heaven , and darke towards the earth . On the other side , when it is in opposition to the Sun , it is seen cleare of the earths inhabitants , and hath no light in the upper part towards heaven . This p●operty of the Moone , may be a good document or example to us mortalls , to make us sollicitous of our neere conjunction to the true Father of lights , GOD himselfe . The Moone signifieth Man , and the Sun GOD : when the Moone is in opposition to the Sun , then by the borrow●d light from the Sun it onely shines and lookes towards earth , and after a sort turnes its back to heaven whereby it shewes beautifull to the Inhabitants of the earth , and most deformed to the Citizens of heaven : So every mortall●hat ●hat goes farre from GOD , ( as the Prodigall which went into a farre Countrey ) abuseth that light of reason , which he received from the Father of lights , onely to respect the earth , and forgetting GOD , thinkes onely upon the earth , onely loves it , and is wholly taken up with desire of the goods thereof : for which , by the children of this generation they are esteemed wife and happy ; but by the heavenly inhabitants they are accounted poore , naked , blind , deformed , wretched and miserable . On the contrary , when the Moone is in conjunction with the Sun , and is perfectly subject to it , it shineth wholly on the upper part , respecteth heaven onely , turning its backe to men , vanishing cleane from their sight . So is it with the wicked , when he begins to leave his wickednes , and by his full conversion is become truly subject to GOD ( the true Sun of the sou●e ) in humility , and is joyned to him in love ; then he fulfills that which the Apostle warneth , Col. 3. 1. he seeketh those things which are above , and savours of heavenly not earthly things : and then is he despised by fooles , and accounted by them as if he were dead : but indeed he is dead to the World , and his life is hidden with Christ in GOD , Col. 1. 3. 4. and When Christ his life shall appeare , then shall he also appeare with him in glory .

And this is the cause ( as St. Augustine observes ) why the Passeover , aswell in the old Law , Epl. ad 1a . 19. c. 4. 46 as in the new , could not rightly be kept , but after the full Moon ; that is , when the Moon ( which in the full is in opposition to the Sun ) begins to returne to the conjunction with it ; to shew , that man in opposition to GOD by sinne , should begin to be converted to him , and to hasten to the union and grace of GOD , by the merits of JESUS CHRIST .

Therefore , if thou find thy selfe ( by the assistance of Gods grace ) to be subject to the Father of lights by true humility , and to be joyned with him by ardent love ; doe not imitate fooles , who are changed as the Moone , but follow the wise , who continue unchanged as the Sun . for the Moone as speedily as she comes to the conjunction of the Sun , as speedily departs from it ; but if thou beest wise , and hast obtayned grace , forsake it not , depart not from it , for thou shalt finde nothing better in any place ; neither dost thou know , whether if thou voluntarily leave it , thou shalt have it againe : For he that hath promised pardon to the repentant , and grace to converts , hath not promised longer life , nor the guift of repentance to thee . Therefore , in Gods name turne thy backe to the earth , and looke upon thy Sun , rest in him , delight in him , and continue in him ; say with St. Peter , It is good Mat. 17. 4. for us to be here , and with the blessed Martyr Ignatius , It is better for me to live with Christ , then to be a King upon earth : and esteeme not nor regard , what they which savour of the earth thinke of thee , for it is not he which the world condementh , but whom GOD commnedeth , that shall be approved in the end .

2. There is another custome of the Moone , which GOD also observes with his elect . The Moone rules the night as the Ge. 1. 16. Ps. 136. 9 Sun doth the day , as Moses and David speake , but the Sun enlightens the world with his splend●r all the day ; and the Moone shines sometime with a greater , sometime with a lesser light , and sometimes not at all in the night . So GOD by his perpetuall brightnesse , illustrates the Sun , Angels and soules of the blessed , to whom he is a perpetuall day ( for there shal be no Apoc. 21. 25. night to them there ) but in this night of our pilgrimage and banishment , wherein we walke by Faith , and not by sight , and we 2 Cor. 5. 7. apply our selves onely to the Scriptures as unto a light that shineth in a darke place . GOD as 2 Pet. 1 19. the Moone by courses visits us by enlightning our hearts , and sometime leaves us in the darknesse of desolation .

Yet ought we not to be too much afflicted , if at any time we enjoy not the light of comfort , nor to be too much overjoyed , if after a time we be refreshed with that comfortable light : for GOD in this night of the world doth not carry himselfe towards us as the Sun , but as the Moone : for he not onely ( in these times ) appeareth as in the full Moone of comfort , and sometime in the wayne of discomfort to us imperfect creatures , but he hath formerly done so too : St. Paul a vessell of election , who was taken up into the 2 Cor. 12 4. third Heaven , and heard words which cannot be spoken , which are not possible for man to utter ; yet he could say sometime , I am filled with comfort : otherwhile 2 Co. 7. 4 he could complaine and lament his case , I see another law in my members , rebelling against Rom 7. ●3 . the law of my mind , and leading me captive unto the law of sinne , which is in my members . O wretched man that I am , who 24. shall deliver me from this body of death ? and againe , We would not have you ignorant of our affliction , 2 Cor. 1. 8. how we were pressed out of measure passing strength , so that we doubted even of life . And this is it which S. Chrysostome notes to us , that GOD usually dealeth Hom. 8. in Mat. thus with his Saints , suffering them neither to be alwaies pressed with tribulation , nor lifted up with pleasure ; but to weave into their lives , sometime adversity , and at other times prosperity , as it were with an admirable variety . And so much for the Moone .

Now follow the Starres , as the other ornaments of heaven , of which , the Son of Syrach ( speaking ) saith , that they are the beauty of heaven , the glory of the Starres , yet addes ( as some translate it ) GOD in the highest Ecclus. 43. 9. 10. enlightning the World , and at whose commandement they stand in their order ; for whatsoever order , or comelinesse is in the Starres , or in the Sun or Moone , they have it wholly from the Father of lights ; and neither is it the Sun by day , or the Moone or Starres by night , which give light to the world , but it is GOD who ( dwelling in the highest ) enlightens the World by the Sun , Moone and Starres : for it is he , of whom it is said , When he Baruch ▪ 3 33. sendeth out light it goeth , and when he calleth it againe it obeyeth him with feare . And the Starres shine in their watch and 34. rejoyce . When he calleth them , they say Here we be , and so with cheerefulnesse they shew light unto him that made them . In which words are expressed the infinite power of GOD , who with such incredible dexterity and facility , in a moment createth , adorneth , and sets to worke so vast and beautifull bodies ; for vocare with us , is ●reare with GOD , for he calls those things which are not , and by his calling makes them be that they are ; and that the Starres should say Here we be , is no more , then that they are ready to be and worke , at the voyce of his command .

But this is most to be admired in the Starres , that whereas they are moved most swiftly , and never give over that swift motion , and that some of them runne in their Orbe more stoutly , others more speedily : yet still they observe their own manner and proportion in time with one another , that thereby they may make a sweet harmoniacall concent . And this is not a concent of voyces or sounds which may be heard by bodily eares , but of proportions in the motions of the Starres , which is perceived by the ear● of the heart : for all the Starres of the firmament , with the same swiftnesse runne about the whole compasse of heaven in 24. houres : but the seaven Starres which we call planets , or wandring Starres , are moved , some by swifter , some by slow●r motions .

Ascend then a little higher if thou canst , and from the great splender of the Sun , the beauty of the Moone , the multitud● and varietie of other lights , from the admirable con●●●● of the heavens , from the most pleasant and harmoniacall courses of the Starres ; gather and conceive what a delight and happinesse it wil be , to see GOD above the heaven , that Sun which inhabiteth inaccessible light , to behold the quire and orders of many thousands of Angels who garnish the heaven of heavens in greater number , and shine more bright then all the Starres , to see the soules of holy men , added to the Quire of Angels , and mingled as planets with the Starres of the firmament : and how joyfull a thing it will be , to heare the songs of praises , and that ex●llent Allelu●a resounded by musicall voyces in the streets of that City : and by that , it will come to passe , that neither the beauty of heaven shall see me great to thee , and the things which are under heaven , thou shalt account small , and almost nothing at all , and therefore to be 〈◊〉 and d●spised .

DEGREE VIII . By the Consideration of the reasonable soule of MAN .

HItherto we have passed through things corporall to the ascent to GOD , and now we have found , that the soules of men excell all corporall things in dignity , betweene which and GOD , we meet with no medium , but the Hierarchies and orders of Angels .

Mans soule hath such a resemblance with GOD his Creator , that I know not , whether a Man may ascend with more facility to the knowledge of GOD any other way , then by the consideration of his owne soule . And therefore man is inexcusable , if he have not knowledge of him , seeing he may attaine to it ( Gods grace assisting ) without difficulty , by knowing his owne soule .

First then , Mans soule is a spirit , 1. for so doe the holy Fathers expound those words in Genesis , And the LORD formed Man of the dust of the ground , Gen. 2. 7. and breathed into his nosthrils the breath of life , and Man became a living soule , and that of Tobias , Command my spirit to be Tob. 3. 6. taken from me ; and that of the Preacher . Then shall the dust returne Eccles. 12 7. to the earth as it was , and the spirit shall returne to GOD that gave it . For although the word spirit agreeth to the wind also , of which it is said in the Gospel , Spiritus spirat ubi vult , The wind bloweth where it listeth , and in the Psalmes , Spiritus procellarum ( as S. Ierome , ) Wind and storme ( as our translation ) yet without doubt , that spirit ( the wind ) is a most thinne body , which for its great subtilty and raritie , doth more imitate and resemble the spirituall nature , then any other body . But the soule of man is properly a spirit , not a body , neither is it produced or made of any matter , but is immediately created by GOD.

And here begins the excellencie of the soule , in the resemblance to GOD , for GOD is a spirit as our Saviour saith , and they which worship him , must 10. 4. 24. worship him in spirit and truth : But though GOD be a spirit , and mans soule be a spirit also , yet GOD is a spirit uncreated and the Creator , and mans but a spirit created , by which it followes , that there is a great disproportion betweene the spirit , which is the soule , and the spirit which is GOD. And in this respect , how greatly may the soule rejoyce , that it is in the kind of a spirituall substance , and so of a higher and more noble nature then heaven or the Starres : and againe , it should be the more humble and obedient to GOD , because it was made of nothing , and of it selfe is nothing .

Againe , the soule of man , because it is a simple spirit , is also 2. immortall ; for it hath nothing in it , from whence it may be divided or severed . And in this regard , how much may it boast above the soules of bruit animals , which die with their bodies ? and so behold and admire the great excellencie of the creator , who is not onely immortall , but everlasting . For the soule of man sometime was not , and came to a being by the onely will of GOD , and by the will of the same GOD may againe be reduced to nothing , although in it selfe it have no beginning of corruption : therfore truly said the Apostle of GOD , Who onely hath immortality ; for he onely cannot be 2 Tim. 6. 16. dissolved , neither by force , chance , or ought else , because it is his property to be ; he is life it selfe , and the fountaine of being and life .

Thirdly , mans soule is endued with the light of understanding , 3. for it is not onely able to know and distinguish of colours , tasts , smells and sounds , heate , cold , hard , soft , and other things of the like kind , which are plaine to the sences of the body : but is able to judge of substantialls , and of things singular and universall , and knoweth not onely things present , but can conjecture at things to come ; transcends the heavens , dives into the deep , searches effects from causes , and from effects , hath recourse to causes . Lastly , by the eye of the mind , it comes to the knowledge of GOD himselfe , which dwelleth in inaccessible light , and this is the light of which Saint John speakes , This was the true light which enlightneth every man that Io. 1. 9. Ps. 4. 7. 32. 10. cometh into the World , which David calls the light of Gods countenance . Of the light of the understanding the same Kingly Prophet saith , Be ye not like to horse and mule who have no understanding . Certainely this is a great priviledge and dignity of the soule , by which , man becomes like to GOD , and unlike the beasts ; and by this , a man may also conjecture of the excellent sublimity of his cre●●●● : for though the soule of man be endued with this light of understanding , yet GOD is the light and understanding . The so●l● ( as is said ) runnes from causes to effects , and againe from effects to causes , and therby hunts ( as it were ) with great labour , to attain this knowledge : but GOD with one aspect , and at the first sight knoweth all things . The soule understandeth those things which are , so that his knowledge depends upon things : GOD by his understanding bringeth to passe , that things are , so that the existence or being of things depends upon his knowledge . The soule doth but conjecture of things to come : GOD beholds all things past , and to come , as perspicuously and plainely , as if they were present . The soule wants many things to exercise the office of its understanding , as the object , forme , fancie and the like : GOD wants nothing , for essence it selfe is his , all things , even his owne essence is his understanding . Lastly , the soule ( whi●e it is in the body ) neither seeth GOD , the Angels , nor it selfe , nor any substance , though corporeall , properly , and is deceived in many things , is ignorant in many ; of many things he hath but an opinion , and of few things the true knowledge : but GOD is ignorant of nothing , thinks nothing , is never deceived , never erreth , All things are Heb. 4. 13. naked and opened , &c. Therefore , if Man hath such an opinion , and esteemeth so much of his knowledge , as that ( according to the Apostle ) his knowledge puffe him up , how much ought he to admire 1 Cor. 8. 1. the knowledge of his Creator , to whose , if mans be compared , it is no knowledge , but ignorance .

There is also another kind of knowledge in the soule of Man , 4. which consists not in speculation , but in action : from whence it cometh that there are so many Bookes of Philosophers which treat if vices and vertues : so many Lawes of Princes , Lawyers and others : so many institutions to acquire the art of living well . In which appe●●eth mans admirable light of reason , by which alone , he differs farre from beasts in excellencie : but all this is nothing to the eternall Law , which is powerfull in the mind of the Creator , from whence , as from a most plentifull fountaine all other Lawes flow and are derived , for there is one Law giver Ia. 4. 12. and Iudge which is GOD , as St. Iames tells us . He is Truth , Justice and Wisedome , By whom Prov. 8. 15. Kings raigne , and Princes decree Iustice . So that we shall never find out the Art of living well and happily , till we come to the Schoole of CHRIST , who is the true and onely Master , by whose word and example we shall learne that righteousnesse which exceeds the righteousnes of the Scribes and Pharisees , yea and of Philosophers too , whose end is love out of a 1 Tim. 1. 5. pure heart , and of a good conscience , and of Faith unfained .

Againe , the soule of Man hath 5. a third kind of knowledge , which consisteth in artificiall manufactures : you will say that other creatures have the like faculty , as the Spider in weaving her web , Birds in making nests , and Bees hony and combs , and Foxes their deunes for houses : but it may be answered , that these creatures by the instinct of nature make them , and those they make , are but of one and the same fashion : but mans soule endued with reason and judgement , invents many Arts , by which he hath dominion over other creatures , will they nill they ; for neither doe the wings of a Bird helpe her , nor the depth of waters availe the fish , nor s●rength profit the Lion or Beare ; nor wildnesse preserve the Horse or M●le , nor swiftnesse advantage the Hart and Goate ; for we see , even little Children catch Birds with nets , s●ares and lime-twigges ; and Fishermen take Fish with net● Hunters by wit and art take Lions and Beares , leading them about the Countrey : Bores and Deere either taken with stalls , or slain with bowes and speares : Horses and M●les made gentle with the bit , and subject to the service of Man . What shall I say of the Art of navigation , what light of wit shined in the soule of Man , when he invented and taught great Ships and heavily ●aden to cut the Seas ; not onely Boats and Galleys to runne with ●ares , as it were with feet , but great vessels to ●ly as it were through the vast Seas , with their sailes as with wings ? What shall I further say of husbandry ? who wonders not at the severall inventions of Man , if he seriously consider after what manner the earth is tilled , vines dressed , orchards planted , gardens trimmed , ponds for fish , aqueducts to service ; gardens , fields and cities ? What may be said of architecture in stately Palaces , Temples , Cities , Towers , Amphitheaters , Pyramides and Obeliskes ? To omit the excellent Arts of painting and graving , by which ( as by another History ) things are so expressed to the life , as though they were not painted or graved , but living things indeed .

Leaving all other Arts , either for pleasure or necessity , let us give humble and hearty thankes to GOD , that hath made so great difference betweene the nature of Man , and other living creatures : and withall , let us lift up the eyes of our minds to the same GOD Creator of all things , in whom is the true fountaine of wit and invention ; for from him flowes whatsoever is derived to our nature . And if we admire the wit of man , in that he hath learned by industry and art , to tame and have dominion over other creatures which want reason , then let us admire the wisedome of GOD , to whom all things are obedient and subject ; not onely things that have , but those which want life . And if it seeme so great a thing to us , that the wit of Man hath found out the Arts of navigation , tillage and architecture ; why should it not rather seeme greater to us , that the wisedome of GOD hath made the fabrique of the universe , the heavens , ●●rth , sea , and all things in them , and by his power and providence governeth and preserveth them all ? Lastly , if we admire the Arts of painting and graving after the life ; why wonder we not at the art of the Creator , which of the earth made a true and living Man , and of the rib of that Man , a true and living Woman ? especially , if we take this into our consideration , that the things which are made by man cannot be done without Gods cooperating , and those which GOD doth , are done by his owne power , without the helpe of any other .

Sixthly , mans soule is endued with free will , onely common to 6. him , with GOD and the Angels , and wherein he differeth farre from other things created This is a great priviledge and honour : yet the liberty and will of GOD the Creator , so farre transcends that of mans , that if they be compared together , mans will is scarse a shadow of Gods . For first , the liberty even of a regenerate Mans will is weake , and prone and facile to choose evill things , and hurtfull to him : the liberty of Gods will is most strong , that it cannot faile , or encline at all , to that which is evill : for as it is the infir●ity of a mortallbody , that it is subject to dye , and the soundnesse of a glorified body that it cannot dye : so also it is the weaknesse of free-will , to be in subjection to sinning ; and perfection or strength , not to be able to sinne ; which will come to passe , when GOD , in our celestiall Countrey shall conferre this power upon us by grace , which he alwaies hath by nature . Againe , our free-will is free indeed , so that it can will , and not will , or to will and nill ; but it is not able to doe what it wills : you may heare the Apopostle lamenting his case , in this very point , I doe not the good thing which I would ; but Ro. 7. 19. the evill which I would not , that doe I. And is not this every mans case ? I will and desire to pray attentively and seriously to GOD , and I command my imagination not to wander , while I am at my prayers , nor to draw me to any other cogitations , yet I cannot containe it in its duty ; for while I am lesse sollicitous of this , I finde my selfe abused by my imagination , and instead of praying , I fall into other thoughts . Againe I will , not to covet , and not to be angry without reason ; and I command ( by my will ) the irascible and concupiscible faculty which is in me , ( & should be by right subject to reason ) to submit them selves wholly to reason , and not suffer themselves to be seduced by any senses of the body : but I am oftentimes not obeyed , neither is that done which I will , but what I will not . But that which is admirable , and miserable , the mind commands the body , and presently it obeys ; but the mind commands it selfe , and is disobedient : from whence comes this merveilous thing to passe ( saith conf. l. 8. c. 9. St. Augustine ) The mind commands that the hand move , and it doth it with such facility , that the distance betweene the execution and the command is hardly perceived : and the mind is , and the hand is the body . The mind commands that the mind would doe somewhat , yet ( though it be the same ) it doth it not : but it wills not wholly , therefore commands not fully . It is not then a monster , but a sicknesse of the mind , because it riseth not wholly ▪ levated or lifted up by the truth , being over burdened before by custome . But the freedome of the will of GOD is so joyned to full and absolute power , as that it is said of it , He doth Ps. 115. 3. whatsoever he will , and There is none that resist thy will . Ro. 9. 19.

Wherefore if thou be wise , boast not too much of the strength of thy free-will , untill thou comest to the glorions 8. 21. liberty of the Sonnes of GOD , when the heavenly Physicion shall heale all thine infirmities , and satisfie thee with good things . Ps. 103. 3 5. In the meane time , pray daily and fervently , and say to GOD with the Prophet , Thou hast beene my helper , forsake me not : 27. 11. and speake to him , not out of custome , but heartily , againe and againe , Thou art my helper and redeemer , O LORD make no 70. 6. long tarrying .

Mans soule hath also a rationall 7. will , which not onely can desire good things present , particular and corporall , such as are proper to beasts to covet ; but also good things absent , generall and spirituall , which are demonstrated by faith or reason , and indeed , GOD himselfe which is the chiefe and infinite good . And this is it , which makes a Man capable of great vertues , especially of love , the chiefe of all other , and the f●●●taine , from whence all good guists are derived , and which joyneth Man to GOD , in so strong a tye , that GOD shall remaine in him and he in GOD : For GOD is love , and he that dwelleth in love , dwelleth in God , and God in him . But if this be so 1 Io ▪ 4. 16 great a happines of the created will , how great will that happinesse be , with which the uncreated will is replenished ? The will of God is onely capable of infinite love , where with the infinite goodnes of God is worthy to be beloved Neither doth this will want vertues , nor hath it need to bee directed by the understanding , for Gods will and understanding are both but one , as his wisedome and love are one , and the same thing in him .

Besides : Mans soule is in 8. a humane body ; but farre otherwise then the soules of bruire beasts are in their bodies ; for the soules of bruits are materiall , and extended through all parts of their bodies , so that part of it is in part , and all in the whole body . But Mans soule which is an indivisible spirit , is after an admirable manner all in the whole , and all in every part of the body ; and whereas it fills the whole body , yet it occupies no speciall place in it ; neither increaseth it , as the body encreaseth , but only begins to be , where formerly it was not : and if a member of the body bee cut off , or wither , the soule is not lessened , or made dry by it , but leaves to be in that member , without any may me , or impayring . This is a true mirrour of Gods existencie , in things created : for God is an indivisible spirit , yet fills the whole world and all the parts of it , nor occupies it any one place alone ; but is all in the whole world , and all in every part of it : and when a new Creature is made , God begins to bee in it , and yet is not moved ; and when any Creature perisheth , or dyeth , God dyes not , but onely , leaves to bee there , and yet changeth not his place . And therefore in these things God and the soule of man agree ; but God is much more excellent then the soule ; for the soule to be in a body to rule and stirre it , must of necessity have a forme of a body made for it , and to be so joyned to it , that of the soule and body a man may bee made : God needes not the forme or soule of a world , nor that of him and the world , one compounded substance should bee made ; but of his owne immensitie , he hath this preheminence , to bee every where ; of his indivisible unitie to bee all , every where ; of his omnipotence , to governe , move , and sustaine all things . Againe , the soule of man , though it bee said to be in the whole body , yet properly it is not ; but in the living or animate parts of it , and therfore is not in the humors , in the hayre , nailes , dry or dead members : God absolutely is in all things , not onely corporall , but spirituall ; nor can it be , that there should be any thing , in which God is not . Lastly , it is not a soule , but in it's owne body , and that a streight and small one , wherein all the parts are tyed together ; for if any part ( as is said ) be severed from the other , in that part the soule cannot be . But God is all in this universe of things , though it be great , and the parts thereof not tyed or joyned together , though they be neere one another : and if there were more worlds , God would be in them all : to which purpose it is said , Heaven and 2 Chr. 6. 18. the heaven of heavens cannot conteine thee : for if there were other heavens and another earth created , or more heavens and earths without number , God would fill them all , and where he were not , nothing would be at all .

Againe , mans soule hath in it 9. ( though obscure ) the Image of the most holy Trinitie ; aswell in that it hath a fruitfull memorie , power to understand , and power to love ; as also , because the mind thereof ( by understanding ) formes a certaine word , and from the mind and word , proceeds love , because that which is knowne by the mind , and represented by the word , is presently ( as it is good ) loved , and desired by the will . But after a much higher and diviner manner , God the Father begets God the Word , & the Father and the Word breath God the Holy Spirit , who is the living love , and the living fountaine of all chast love . And in this respect , the mystery of the Trinit●e transcends the naturall meanes of knowing ; nor can a learned Philosopher come to the knowledge of this , without a supernaturall light : for the soule of man produceth a word , and a love , which are not substances , but accidents , and in that regard , are not Persons : but GOD the Father begets to himselfe the Consubstantiall Word , and the Father and the Word breath the Holy Spirit , consubstantiall likewise to them both , whereby it is , that the Father , Sonne , and Holy Ghost , are rightly and worthily called three Persons . The soule of Man also produceth a Word which is of no long continuance , and the will bringeth forth a love , which lasteth not long : but GOD the Father begets the eternall Word , and the Father and Word breath the eternall Holy Spirit ; nor can GOD be without his Word and Spirit . Againe Mans soule , by one word represents but one thing , and therefore multiplyeth words , not onely of the mind , but of the mouth ; and mans will must produce many acts of love , if it will love many things : But GOD , by one Word speaketh all true things , and with one act of love , loves all good things .

10 Lastly , the soule of Man , while it is in the body , hath this property , that though it be not seene , heard , nor moved , and is hardly conceived to be in it , and that leaving it , the body seemes to want nothing it had before ; yet it is that which causeth all good to the body , sense , motion , speech , subsistence , beauty and strength : for what is the cause that while a man liveth hee seeth , heareth , talketh , walketh , and is strong and beautifull ? nothing , but because he hath a soule in him ? and why cannot a man see , nor heare , nor speake , but lies deformed , unprofitable , and unserviceable after hee is dead ; but that his soule is departed from him , from whence all these benefits and good things were derived to him ? So thy GOD , whilst by his grace he lives in thee , causeth thee to see what faith sheweth thee , and to heare what GOD speaketh to and in thee ; and to walke by the way of his commandements , to the heavenly Ierusalem ; to speak to him by prayer , and in holy exhortation to thy neighbour ; to subsist , by persevering in good workes ; to bee strong in battell against thy invisible enemies ; and to bee beautifull in the sight of God , and his Angels . But beware , least the grace of GOD ( the life of thy soule ) depart not from thee : if it doe , thou wilt soone find the damage which the first death brings with it , from whence thou shalt be carried to the second , from which there is no resurrection .

If GOD would open the eyes of thy minde , that thou mightst seriously consider and see the exceeding beauty and splendor of a soule acceptable to GOD , and joyned to him by true love , with how cheerfull and loving countenance he looketh upon it , what place he prepares for it , what joyes he hath promised to it , and with what desire the Angels and blessed spirits wait for it , thou wouldst never indure to have the beauty of it defiled with the least spot , and if that should happen , thou wouldst endeavour to wash it away ( though little ) with rivers of teares . But , if by the same grace of GOD , the inward eyes might bee opened , that thou mightst behold how filthy a soule is that sinneth , what an unsavory stench it sends forth , like a putrified body or carrion , and how GOD and the holy Angels loathe to looke upon it , although perhaps it inhabite a comely and beautifull body : without doubt , thou thy selfe wouldst also so detest and abhorre it , as that thou woulst never be brought to bee such a one , or remaine long in that state or condition .

DEGREE IX . By the Consideration of Angels .

WE are now to come to the highest degree of ascending to GOD from those things which may be taken from substances created : for there is no created substance more sublime , then the Angelicall , if we speake on●ly of naturall perfection , and there are three things principally to be considered in them .

1. First according to the excellencie of their nature . 2. Secondly in respect of their sublimity of grace . 3. Lastly in regard of their offices .

Neither is it our purpose , to propound and handle the things which concerne them , by way of disputation , but to touch onely those matters , which may helpe us to the lifting up of our minds to GOD.

1. An Angell if we compare him to a reasonable and humane soule may fitly be called a perfect soule , as the soule may be termed an unperfect Angell . For so the Psalmist speakes of Man in respect of his soule . Thou hast made him little lower then the Angels . And indeed an Ps. 8 5. Angel is an entire perfect spirit●●ll substance ; and mans soule is but ( dimidiata ) divided as it were into halfes , and unperfect : because as it is the forme of the body , it is part of man . So that an Angell is all spirit , and a man , part spirit , part flesh : or partly an Angell , partly a beast : as if we should say an Angell is all gold , and a man part gold , and part earth or clay . By which , it followes , that an Angell is more like to GOD , then a man or his soule , because GOD is a spirit , not a body , nor the shape of a body . Yet this comparison makes not so much for the Angels , but that there is an infinite distance of dignity in GOD above this sublimity of the Angels , for GOD is a spirit uncreate , eternall , immense , onely mighty , onely wise , onely good , onely the most high . Therefore if we worthily admire the Angelicall nature , how much more ought we the divine , which beyond all manner and measure surpasse●h the dignity of the Angels .

2. And not onely in nature or substance may an Angel be called a perfect man , and man an unperfect Angell , but also in understanding and knowledge : for a man or the soule of man , takes much paines in understanding things , because he must use the office of his sences , and running from causes to effects , and from effects to causes , before he can gaine a little knowledge : from whence it is , that he oftentimes stickes as doubtfull , oftimes he is miserably deceived , and seldome attaines to a sure and certaine understanding . But an Angell at the first sight beholds things , and at one time perceiveth the causes and the effects , and dives not onely into the accidents , but the substance , aswell of spirituall as corporall things . Therfore Man , while he is in this pilgrimage , in asmuch as concernes understanding , is not onely a little lesse , but a great deale lesse then the Angels ; and though he be very wise , and give himselfe to the study of wisedome , yet compared to an Angell , he is but a childe , or an infant , or suckling . The Prophet therefore did us no wrong , when he said , Out of the mouthes of babes Ps. 8. 2. and sucklings hast thou ordained knowledge . You may heare wise King Solomon , how he conceived of our knowledge with which we are so much puffed up , All things are full of labour , Eccles. 1. 8. ( or hard ) man cannot utter it , and againe , He ( meaning GOD ) hath set the world in their heart , yet man cannot finde out the worke that GOD hath wrought from 3. 11. the beginning to the end . If then the things of the world be hard and unutterable by man , and if man understand nothing of this visible world from the beginning to the end ; that is , he understand nothing perfectly , as not being able to declare the nature properties , accidents , force , and the like thereof , into how many errors would he runne , if he should goe about to search after those things which are above heaven ?

If thou be wise therefore follow the knowledge , which belongs to thy salvation , and the wisedome of the Saints , which consists in the feare of GOD , and keeping his Commandements ; let prayer delight thee better then disputation , and edifying charity , rather then swelling knowledge : for this is the way which leads to life , even to the Kingdome of heaven , where we little ones shall be made equall with the Angels , Mat. 18. 10. who alwaies behold the face of their Father which is in heaven . Luke 20. 36.

3. There is also a third thing , wherein mans soule is not onely made a little , but much lesse then the Angels ; and that is their power and command over bodies : for mans soule can onely by the command of its will , stirre and move his owne body , other bodies he cannot ; and he moves his owne too , but in an ordinary progressive motion , upon the ground ; he cannot walke upon the waters , or raise it up to the ayre , and carry it whither he pleaseth : but the Angels by the onely force of the spirit , that is by the command of their wills , raise heavy bodies upward , and carry them whither they will , as in the case of Abacuk to Daniel . Againe , one man cannot fight Dan. 14. with an host , because he wants many hands , and weapons : but an Angell without hands and weapons can fight with an armie , and overcome and kill at one time 185000. as in the case of the Assyrian army . If then 2 Reg. 19 35. an Angell can doe these things , what can the LORD of Angels doe ? Certainly he which made all things of nothing , can againe reduce all things to nothing . A mans mind also , by the Art of painting and graving , with labour and industry can make mens counterfeits , and represent them so to the life , that they may be thought to live and breath : the Angels , without labour , hands , or instruments in a moment of time , can so apt and fit to themselves a body out of the elements , that by wisemen it shal be conceived to be a humane body , that shall walke , speake , eate , drinke , be touched , felt , and washed . So Abraham prepared meat for Gen. 18. 4. 5. 19. 2. the Angels , and washed their feet , and his nephew Lot received Angels as pilgrimes into his house : and the Angel Raphael accompanied young Tobias many dayes , walking , speaking , eating and drinking , as if he had beene a true and reall man , yet he ( being to leave him ) said , I seemed to eate and drinke with you , but I did neither Tob. 12 19. eate nor drinke , but you did see a vision , and presently vanisht out of their sight . Certainely , it is a great and admirable power to assume a body presently , which shall seeme to differ noth●ng from a humane and living body , and to dissolve it at pleasure as sodainely , so that no signe of it shall remaine . Now if the power of Angels be so great and wonderfull , how great is the power of the Creator of Angels , who hath given this , and what power he pleaseth ? As the knowledge of Angels and men , being compared with the knowledge of GOD is but ignorance ; and as the righteousnesse of Angels and men compared with the righteousnesse of GOD is unrighteousnesse ; so all the power of Angels and men compared with the power of GOD is weaknesse , and therefore GOD is truely called onely wise , onely good , and Ro. 16. ult onely mighty .

4. Lastly , if we consider the place of Angels , and the place of men , we shall finde also in this respect , that man or the soule of man , is not onely little lesse , but much lesse the Angels . For GOD hath given to the soule of man a place in earth , but to the Angels a place in heaven , in his owne Palace , All the whole heavens are the Lords , Ps. 115. 16. the earth hath he given to the sons of men . Hence it is that our Mat. 24. 36. Saviour calleth them the Angels of heaven , and in anoth●r place , Joy shal be in heaven for Luke 15. 7. 10. one sinner that converteth , and a little after , There is joy in the presence of the Angels of GOD for one sinner that converteth . Againe , GOD hath so bound the soule to the body , as that without the one , the other cannot move ; but GOD hath not tyed the Angels to any body , but hath given them power to passe from heaven to earth , and from the earth to heaven , whensoever they will , and that speedily : so that an Angel b● the dignity of his nature being neerest to GOD ; by his subtility also after a sort imitateth the omnipresence of GOD. For GOD is alwaies every where , by the immensity of his nature , neither needs hee change of place , seeing he is every where : and an Angell by the swiftnesse of his motion so easily passeth from place to place , and exhibits his presence so easily to all places , that in a manner he seemes to be every where .

If then thou wilt give eare to the LORD of Angels , there will be no cause why thou shouldst envie the Angels , or their high place or swift motion , for not onely thy soule when it shal be loosened from thy body shall be equall with them , but also when thy soule shall returne to thy body , which Christ shall fashion like to his glorious body ; Phil. 3. 21 with that body thou shalt possesse heaven , as thy proper mansion ; and that body being made a spirituall body , it shal be there 1 Cor. 15 44. continually without labour and wearinesse , where thy soule will and commands it . Thy Lord God will not faile thee in Io. 14. 2. 3 17. 24. his promise , In my Fathers house are many mansions , and I goe to prepare a place for you , and I will that they be with me where I am , &c. but where Christ is , and what body he hath we know , for we confesse every day , and say , the third day he arose from the dead , and ascended into heaven ; and we know also , that his body after his resurrection , used to enter to his Disciples , the doores being shut , and Io. 20. 26 Luke 24. 36. when he left them , it was not by walking away , but vanishing ; that is , he conveighed his body with so speedy motion , from place to place , as if he had bin a spirit , and not a body .

But if thou aspire to that place , it is necessary that thou first conforme thy selfe to him here , thy body to the body of Christs humility ; and so it will come to passe , that Christ will fashion thy body like to his glorious body . Againe , thou must follow his footsteps , for Christ suffered for you , leaving you an 1 Pet. 2. 21. e●sample that you should follow his steps ; and what are they ? St. Peter answers in the next verses , That did no sinne , neither was there any guile found in his mouth . Who when he was reviled , reviled not againe ; when he suffered , he threatned not . These are the two steps to tract him by , from which if thou errest , thou hast lost thy way , and shalt never come to thy Countrey . 1 Thou must doe no evill , but suffer : and 2dly Thou must doe good and expect none here againe , and ( which is the summe of all ) thou must love thy neighbour for Gods sake , with the true and pure love of amity , and not of concupiscence ; freely , not for the retribution of man : being contented with Gods recompence , which exceedeth all proportion and measure .

2 We come now to speake of the dignity of Angels , according to grace : And in this respect , it may be truly also said , that God made man little lesse and more then little lesse , then the Angels . For , in the beginning , GOD so created every Angell , that together with their nature he infused grace , as St. Augustine L. 12. de Civ . Dei , 6 ▪ 9. testifies , Sooneafter they which cleaved to GOD by love were crowned with glory and blessednesse , and they which rebelled and were reprobate , fell . Therefore their pilgrimage must needs be short , and their mansion everlasting , if we may call that short distance betweene their creaation and blessednesse a pilgrimage . We men in our creation received also grace with our nature ; but it was in our first parent , not in our selves , and therefore he falling , we all fell : In whom all men have sinned , as St. Paul saith , although by the Mediator of GOD and Man , Ro. 5. 12. CHRIST IESUS , we are reconciled to GOD ; yet we are condemned to a long banishment ; and while we are in this body , we wander from God , for we walke by Faith and not by sight : and that which much 2 Cor. 5. 7. grieveth good men , and those who desire their Countrey , is , that in the meane time , they live among most cruel enemies , and the danger is , that they may be circumvented , and taken by them , and be deprived thereby of their possession . Hence are these complaints , Heu mihi , quia incolatus meus prolongatus est , ( as St. Jeromes translation ) and as others , Heu mihi , quia exulo in Mesech ; they are both to one purpose , Woe is me that my dwelling here is prolonged , or Woe is me that I am constrained to dwell in Mesech , ( the Mes●kites were Arabian Pagans desc●nd●d from Japhet ) that is , Gen. 10. 2. alas that I am forced to live so long among prophane and wicked men . But though in this regard men are lesse then the Angels , yet GOD of his goodnesse hath wonderfully comforted us , in that out of our kind , he hath preferred one to be above all Angels and Principalities , even CHRIST IESUS blessed for ever . And men need not so much complaine of their long living here , seeing that while they are here , they may many times amend and repaire their lapses and faults , and by repentance , obtaine remission of them .

It remaines now that we speake of the offices of the Angels , 3. which are five in number .

1. The first is , that they alwaies sing praises and Hymnes unto their Creator . And that we may understand how great account GOD maketh of this service , we must consider , that the chiefest of the Angels are appointed to this office ; and these are the Seraphims , with whom , as chiefe chanters or Rectores chori ( as we may call them ) the other Angels doe beare their parts , of whom you may heare the Prophet Esay , I saw the LORD sitting upon Esa ▪ 6. 1. a high throne and lifted up , and the lower part thereof filled the Temple . The Seraphims stood upon it , every one had sixe wings , 2. with twaine he covered his face , and with twaine he covered his feet , and with twaine he did flie . And one cryed to another and said Holy , Holy , Holy is the 3. LORD of hosts , the whole world is full of his glory . In which place , you heare the name Seraphim , who are the chiefe of that high order ; and you see that they cover their face and feet , in token of reverence , as though they durst not behold his face , and you see , that they continually flye , while they sing , to signifie their affection and desire , more and more to approach neere to GOD , which two qualities are necessary for those which desire to please GOD , while they sing and chant his praises , to joyne love with reverence , and reverence with love ; which also the Prophet David expresseth in saying , Serve the LORD with feare , Ps. 2. 11. and rejoyce in him with trembling .

Hence we may learne , what honour GOD is worthy to receive from us , when the Princes of heaven , who are alwaies in his presence , and see his face continually , dare not neglect their feare and reverence while they praise him ; neither for their high degree , nor for their long familiarity with him . And what shall many of us ( dust a●dashes ) answer , when at the day of judgement , we shal be reprooved for our drowsines , wandring thoughts , carelessenesse and irreverence in his service ? Learne therefore at the least , henceforth by so great a patterne , to performe thy due prayses , and to sing hymnes unto thy GOD with feare and trembling ; with attention and vigilance , and with love and desire .

2. Another office of the Angels ( as some are of opinion ) is to offer the praiers of mortalls to GOD , for so speaketh the Angell Raphael to old Tobias , Tob. 11. 12. when thou didst pray I did bring to memory your prayer before the holy one ; and afterwards saith , 15. that he was one of the Angels which present the prayers of the Saints ; and St. John ( as he testifies in his Revelation ) saw an Angel standing before the Altar Apoc. 8. 3. with a golden censer , and much odors was given unto him , that he should offer it with the prayers of all Saints upon the golden Altar , which is before the throne of GOD.

And in this the almost incredible goodnesse and mercy of GOD is seene , for being not contented , first by his Prophets , and afterwards by his Son and his Apostles to exhort us to pray and aske : but addeth a promise of giving whatsoever we shall require , Aske ( saith he ) and it Luke 11. 9. shal be given unto you ; and againe , Whatsoever ye shall aske the Father in my name , he will give it Io. 16. 23. you . And not contented with this promise , he addeth , that he will give a reward to petitioners : When thou prayest ( saith he ) enter into thy chamber , and Mat. 6. 6. when thou hast shut the doore , pray unto the Father in secret , and thy Father which seeth in secret shall reward thee openly ; a reward besides those things which thou hast prayed for . But neither contented with this argument of Fatherly goodnesse , he hath appointed Angels as it were of his privy chamber , that should take care of the prayers of poore men , and offer them in his sight .

What earthly Prince was ever heard to promise reward to those which petitioned him for favour or justice ? and yet they are made of the same mould as other men are , and subject to the same Prince of Princes , GOD.

3. A third office of the Angels is to be Gods Ambassadors or Messengers , to signifie his pleasure ; but especially concerning the worke of our redemption ; for so St. Paul speakes , H●b. 1. 14. Are they not all ( the Angels ) ministring Spirits , sent forth to minister , for their sakes which shal be heyres of salvation ? And we see in diverse places of the old Testament , Angels appearing to the Patriarchs and Prophets ; Gen. 18. Dan. 9. declaring to them what GOD gave them in charge to reveale : as also in the new we reade , that the Angell Gabriel was sent , as a messenger to Zacharie , and to the blessed Virgin Luke 1. 2. Mary , to the Shepheards , to Ioseph : and ( after the resurrection of our Saviour ) to the Io. 20. Act. 1. women at the Sepulchre : and ( after his ascension ) to all the Disciples . And the reason why GOD ( who is every where , and can easily speake by himselfe to the hearts of men , ) yet would send Angels , is , that men might understand , that he hath a spirituall care of humane things , and that all things are directed and governed by him : for men are prone enough to perswade themselves , that revelations are their reasons and counsailes : but when they see or heare that Angels are sent by him , and that those things come to passe which are foretold by them , they cannot doubt but GOD hath a providence over humane affaires , and that those things which pertaine to the eternall salvation of the elect , are especially directed and disposed by him .

4. Their fourth office is , the protection of men , either of a particular or of the multitude of men . For it pleased the divine goodnesse of GOD to commend the infirmities of mortalls to his most powerfull servants , and to set them over men as Schoolemasters or Tutors to children , as patrons to clients , shepheards to sheep , physicians to the sicke , defenders of orphans , and protectors of those , who are not able to defend themselves . Of this protection and guard over every one David witnesseth , He shall give Ps. 91. 11. his Angels charge over thee to keep thee in all thy wayes , and Christ the most faithfull witnesse , saith , Take heed that ye despise not one of these little ones , for I say unto you , that in heaven Mat. 18. 10. their Angels alwaies behold the face of my Father which is in heaven . Concerning protectors of Provinces and Kingdomes , Daniel testifieth of Michael Dan. 10. the Angel , who is there called a Prince . Lastly , for protection of the Church , take S. Iohn for a witnesse , who mentioneth the Angell of the Church of Apoc. 2. & 3. Ephesus , of Smyrna , and so of the rest .

Consider then , how carefull GOD ( who needeth none of our goods ) is over us his poore servants . What could he have done to manifest his great love to us , and hath not ? he hath loaden us with blessings , that we might abide in him : he hath compassed us with protectors that we might not flye from him : he hath environed us with keepers that we should not be snatched from him : what would he doe for us , if we were his treasure , as indeed he is ours .

Therefore , at the last , yeeld to his love , and being overcome with the love of so great a lover , give thy selfe wholly to his service and will ; let nothing trouble thee which thou seest ; but thinke upon invisible things , and desire them earnestly : For the things which a●e 2 Cor. 4. 18. seene , are temporall ; but the things which are not seene are eternall .

5. The last office of Angels is , to be Souldiers or Captaines to execute Gods vengeance upon Nations , and threats to people . They were Angels that burnt Gen. 19. 29. the infamous Cities of Sodome and Gomorrah , with fire and brimstone . They were Angels that slew all the first borne of Aegypt . It was an Angell that Exo. 12. 29. slew 185000. Assyrians : and they shal be Angels that in the 2 Reg. 19 35. Mat. 13. 49. 50. last day shall sever the bad from among the just , and shall cast them into a furnace of fire .

Wherefore , let every good Man love his fellow Citizens , the holy Angels : let wicked men tremble at the power of the Angels , being Ministers of the wrath of Almighty GOD , out of whose hands , none can deliver them .

DEGREE X. By the Consideration of the Essence of GOD , by the similitude of his Corporall greatnesse .

WE have ascended as high as we can by Created substances , and yet cannot attaine to that knowledge of GOD , to which by speculation we may come , even in this valley of teares : It remaines therefore , that we see , whether by such dimensions of corporall quantities , as we know , we may ascend to the latitude , longitude , height and depth of the invisible essence of GOD. For those things are accounted great among the creatures , which have these foure great dimensions . And GOD in the Psalmes , and other places of Scripture is called great , and that of his greatnesse Ps. 47. 2. there is no end .

Certainely , St. Bernard ( a great contemplative man ) of these dimensions made himselfe degrees to know GOD , in the Book which he wrote to Pope Eugenius about consideration . Neither was he the first finder out , or inventor of the degrees of this kind , but learned this manner of ascending , from the Apostle , who searched into the Eph. 3. 18 third heaven and to Paradise . For thus he saith , That ye may be able to comprehend with all Saints , what is the bredth and length , and depth and height : for if a man shall duely consider with himselfe , he shall finde , that there is nothing full and solid without GOD , but all things are narrow , streight , short , poore , empty or superficiall : but that in GOD is true latitude , his immensity ; true longitude , his eternity ; true height the sublimity of his nature ; true depth , his incomprehensibility , without bottome . Againe , true height , his omnipotence , true depth his infinite wisedome ; true latitude , his bowels full of mercy ; true longitude his ful & perfect justice .

But it will not be sufficient to touch these considerations lightly , if a man would ascend and finde what he lookes for : but to comprehend these dimensions , as the Apostle hath set them downe in the verse before quoted . And he it is , that comprehends them , which seriously thinking on them , is fully perswaded , that they are so in him indeed , and being so perswaded , sells all that he hath , to buy this knowledge . And the Apostle fitly addes [ with all Saints ] for onely the Saints comprehend it , or there is none that comprehends it as he ought ; but it will make him a Saint .

St. Augustine is not repugnant to that which hath been Ep. 120. c. 6. said , when in an Epistle to Honoratus he writes , that when the Apostle describes these 4. dimensions , he describes or depicts the Crosse of Christ . The latitude in the transverse or crosse piece , to which our Saviours hands were fastned : the longitude , in the upright piece , to which his body adhered : the sublimity in that piece above , or on the upper part of the Crosse , whereon the title was written : and the depth in that piece , which was fastned into the ground : he doth not I say oppose our intention but rather helpes it . For the Crosse of Christ is the true way to obtaine and comprehend these 4. dimensions : for though the Crosse of Christ to mens eyes seeme streight , short , shallow , and not high : yet in truth , Christ extended and stretched out his armes , from East to West , and from North to South : that is , he spread his glory , farre and neere , by the preaching of the Apostles ; and erected the crowne of his head to the highest heaven , which ( like a key ) opened it to the Elect ; and lastly pierced downe to the depth of hell , which he barred , and closed from the Elect for ever .

We will begin from his Essence , and then proceed to his 1. Attributes . The Essence of God may be truly called most broad , and is of the greatest latitude in many respects .

1. First it is most broad in it selfe , and altogether immense , because it comprehends and containes all the perfections of created things ; as also of those , which may be created , and so , endlesse without number . For , whatsoever is , or shal be , or can be made , without doubt are contained in God after a more excellent manner . Therefore other things are good with an addition , as a good man , a good horse , a good house , good apparell and the like : But GOD is all good . When Moses desired GOD to shew him his glory , GOD answered , I will make all good goe before thee . Suppose a man had some one thing , which comprehended all the objects of the sences in full perfection , so that he need not goe out of dores , either to see , heare , smell , tast , or touch any thing , having as great delight and pleasure at home in that one thing , as any voluptuous man could wish : were not this a very pretious thing ? but if this also contayned in it asmuch wealth as would satisfie a covetous man ; were it not more pretious ? or if this one thing besides pleasure and wealth brought with it asmuch honour and dignity , as would content the most ambitious , would it not seeme to exceed all valuation ? and lastly , if this were able to fill the desire , not onely of men , but of Angels , of what value wouldst thou thinke it to be ? Yet the goodnes of this one thing would come farre short of the goodnes of GOD , which is so great , that it is able to satisfie and satiate the infinite desire , or rather the infinite capacity of GOD himselfe .

Oh the admirable latitude of the perfection of the essence of GOD , which containes such immensity of good thing● as is sufficient for the infinite capacity which is in himselfe ! for GOD cannot at any time goe out of , or from himselfe , because he hath all good things in himselfe ; and was as rich and blessed before the creation , and wil be after , because there is nothing which GOD hath made , but would not alwaies be after a more transcendent manner in himselfe .

Therefore consider what kind of good thou shall enjoy in thy Countrey , if thou love God while thou art in the way : and from what good thou shalt be excluded , if thou love him not . For GOD offers himselfe to those which love him ( and he is the onely good ) and will say to the good and faithfull servant , Enter into the joy of thy LORD . Mat. 25 ▪ 23.

2. Againe , GOD is immense in another manner , because he Ier. 23. 29. fills all created things , altogether , Doe not I fill heaven and earth saith the LORD ? and if there were more worlds , he would fill them all ; If I climb Ps. 139. 7 up to heaven ( saith David ) thou art there , if I goe downe to hell , thou art there also ; that is , if I goe above heaven , or beneath it , or about it , I shall not be alone , because thou also art there ; for I cannot be , if thou be not in me , and thou sustainest me , who bearest all things by thy Heb. 1. 3. mighty word . Neither doth God fill all bodies onely with his immensitie , but spirits , hearts and mindes : For how could he search the hearts of men , if he were not in their hearts ? how could he heare their prayers , unlesse he had his eares to our hearts ? and how could the Prophet say , I will hearken what Ps. 85. 8. the LORD GOD will say in me , if he moved not his mouth to the eares of our hearts ?

It is a happy soule which loveth GOD , because he hath alwaies his beloved with him , and cherisheth him in his bosome , For he which dwelleth in love , dwelleth in God , and God in 1 Io. 4. him .

3. Neither doth GOD onely fill all things with his presence , but with his glory also , For the Seraphims cry The Esay 6. 4. earth is full of his glory , and the Psalmist addeth , O LORD our Ps. 8. 1. Governour , how excellent is thy name in all the world : thou hast set thy glory above the heavens . As if he should say , not onely thy name , fame and glory hath filled the whole earth with admiration ; but it hath ascended to heaven , and above the heavens also . And the Son of Syrach , of the creation of the Sun saith , The worke thereof is full Ecclus. 42. 16. of the glory of the LORD , for there is no creature either in heaven or earth which continually praiseth not GOD. And this is the cause why David in the Psalmes , and the three children Ps. 148. in Daniel doe exhort all creatures to blesse and celebrate Dan. 3. the praises of the Creator : not that they were ignorant , that most of the creatures were of that nature , that they could not heare their exhortations ; but because they knew that all the works of GOD were good , and by their species or beauties brought prai●e unto him ; and therefore congratulated , and perswaded them to continue , in doing that which rhey did .

And cortainely , if we had inward eyes , we might see that all the works of the Lord were as so many censers , sending upward the sweet savour of his glory : and if we had inward eares , we should heare a harmonicall concent ( as it were ) of all kind of musicall instruments sounding out his praises , and saying , It is he that hath made Ps. 90. 2. us and not we our selves . And although the wicked many times speake evill of GOD and blaspheme his name , yet they are compelled against their wills ( in that manner , that the worke commends the workeman ) to praise him : for in them also the power of GOD shineth merveilously , by which he made them , and his wisedome by which he governes them , and his goodnesse by which he preserves them , though unthankfull and evill , and his mercy and justice , by which he ordaines them , either justly to punishment , or mercifully expects them to repentance . And though many are so deafe here on earth , to heare the voyces of the creatures incessantly crying to GOD : yet there are a multitude of Angels and holy men , who hearken unto , and are delighted with those praises , they themselves daily chaunting out the same with hymnes and songs .

Now the length of Gods divine Essence , is his Eternity , 2. which , as it had no beginning of continuance , so neither shall it have end , but shall remaine the same without change or alteration . Thou art the same Ps. 102. 27. ( saith David to GOD ) and thy yeares shall not faile ; and the Apostle calls him The King everlasting , because he is not 1 Tim. 1. 17. subject to time , but is above it , and governes all ages , and was before all ages . Other things have their beginning and end , and never continue in one state ; nor have beginning without end , without alteration : but may at the will of the Creator leave to be . And therefore eternity is onely proper to GOD so , as it can agree with no other creature in that measure : for never was Prince so arrogant , to use eternity amongst his other titles , unlesse perhaps in another sense , as Constantius did , who was stiled Imperator aeternus , because he was not Emperour for a time ; but during life .

A mans soule may be reckoned among the creatures of both kinds ; for it hath a body which began to be , when it was conceived and borne , and by degrees increased to that stature , which was prefixed by GOD : and then againe , it began to decrease , and soone after leaves to be , by death : but it never stands in the same state and condition in all respects , every houre being subject to alteration . Of this body the Prophet speaks , by a similitude of grasse , In the morning it is greene and Ps. 90. 6. groweth up , but in the evening it is cut downe , dryed up and withered . That is , in its childhood it waxeth reene as grasse , soone after it passeth to youth : in the nooneday whereof it flourisheth ; and by and by passeth to old age , in the evening whereof it hangs the head , and is cut downe , in death it continueth , in the grave it dryeth up , and returnes to dust . By which we may perceive how farre the body differs from eternity . Now the soule was created in time , being nothing before , and in this regard , is much unlike the Creator : but being created , it shall have no end of continuance , which is common to it , with the Creator . But for asmuch as it is subject to change while it lives in the body , from sinne to goodnesse , from vertue to vice ; and in what state it shal be found at the departure from the body , in the same it shal be judged , either to raigne eternally with GOD , or everlastingly to be tormented with the Devill : nothing ought to be more carefull to thee , then to flye sinne , and follow that which is good . Take heed therefore , that to the losse of body and soule thou beest not seduced by the enticements and allurements of the flesh ; but erucifie it , with the desires and concupiscences of it ; that hereafter not onely thy soule may live in blessednesse , but thy body may rise in glory : and remaine together in eternity with God .

But although the soules of the blessed , and of the holy Angels shall be partakers of that most sublime and happy union with GOD , by his beatificall vision and love ; which union , not onely shall have no end , but shall ever stand firme and unmoveable : yet the thoughts and affections may change and alter diverse waies : and therefore they shall admire and behold above them the eternity of God , in whom there shall bee no change of minde , will or place , and yet nothing shal be wanting to him , but shall possesse all things ever , which he might have gotten to himselfe by diverse alterations from eternity . Wherefore to conclude this point , the length of Gods eternity is an infinite thing , and no lesse proper and agreeable to him , then the bredth of his immensitie .

The height of Gods Essence 3. comes next to our consideration , in respect whereof , it is said of GOD , Thou onely art the Ps. 83. 18. most highest . And GOD is onely the highest , by the dignity of his nature .

1. For things the more pure and more abstract from matter , are ever the more noble and higher . This we see , first in corporall things ; water is more higher then earth , because more pure : and by the same reason , ayre is higher then water , because more pure : and the fire then the ayre , and heaven then fire . Againe , we see it in spirituall things : the understanding is higher then sence , because the sence hath a corporall Organ , which the understanding needs not : and the Angelicast understanding is higher then mans , because a man hath need of the office of imagination , and phantasies , which an Angell need not : and among the Angels they are highest , who understand most things by fewest species .

GOD therefore , who onely is pure act , and wants nothing without himselfe ; neither Organ , nor imagination , nor species ; nor so much as the presence of any object without himselfe : but his owne Essence is all things to him , and can have nothing , that he had not in act ; and for him to have in act , is to be alwaies pure act , and uncompound : therefore ( I say ) is his nature the most transcendent , highest and sublime , neither can it by any meanes be equall'd ; Hee then which said , I will be like the most high Esay 19. 19. was suddenly thrust downe to hell , and as our Saviour saith , I saw Satanfall downe from heaven Luke . 10 18. like lightning .

2. Secondly , GOD is most high in another respect , because he is the 1 first highest efficient ; 2 exemplary ; and 3 finall cause of all things . 1. He is the first highest efficient cause , because there is no created thing which hath any power of making , but that which it hath received from GOD : but GOD hath that power from none . 2. Againe , there is no cause , which can exercise its power , unlesse it be moved by GOD : but GOD is moved of none .

3. Lastly , those are called higher causes amongst created things , upon which particular causes depend , and which are universall , as the heavens and Angels which move the heavens ; but GOD made both heaven and Angels . And therefore , he is the onely first and most highest efficient cause . 2 He is also the first exemplary cause , because he made all things according to the formes and idea's which he hath in himselfe . 3 Lastly , he is the first finall cause , because he created all things for himselfe ; that is , to manifest his glory , as the wiseman speaketh . Pro. 16. 4.

But it is very properly said , that GOD is the most highest , Esay 6. 1. because he sitteth in the highest throne ; I saw ( saith Esay ) the LORD sitting upon a high throne . and lifted up . Now , because sitting or seates have two uses , one for judicature , and the other for peaceable governing : we will consider them apart .

1. GOD hath the highest seat , because hee is supreme Judge , for Abraham said to GOD , Shall not the Iudge of all Gen. 18 25. Ps. 82. 1. the world doe right ? and David , He is a Iudge among the Gods ; that is , GOD judgeth even Iudges themselves , who in Scripture are called Gods : but St. Iaemes most plainely , There is one Lawgiver and Iudge , that Ia. 4. 12. is , GOD is properly the onely Lawgiver and Iudge ; and GOD is Iudge himselfe saith David ; againe , GOD is the Ps. 50. 6. 75. 8. Iudge : and Esay , The LORD is our Iudge , the LORD is our Esay 33. 23. Lawgiver : he onely gives Laws to all men , and receives of none ; he judgeth all men , and is judged of none .

2. Againe , GOD is not onely a Iudge , but is also a King : and in this regard , judgeth not as a Iudge appointed by the King , but as King and chiefe Prince : of which he is stiled King of Kings , and a great King 1 Tim. 6. 15. Ps. 95. 3. 76. 12. above all Gods , and he is terrible to the Kings of the earth , because , that when he pleaseth he translateth Kingdomes and Empires from one Nation to another ; and when he pleaseth he taketh away the spirit of Princes . 3 Lastly , GOD is not onely the supreme Iudge and King , but is absolute Lord , which is the greatest title of all . GOD is properly and truly stiled LORD , for all things serve him , and he none : and can if he will reduce all things to no●hing , because he made all things of nothing .

Consider then , what feare , what reverence is due by us wormes of the earth to him , who sits upon so high a seate , as that he hath nothing above him , If I be LORD ( saith Mal. 1 , 6. GOD by Malachie ) where is my feare ? And if those supreme Princes of heaven doe stand by him with such feare and trembling , what ought we to doe who are mortall , and fraile , and dwell upon the earth with beasts ? But this seemeth strange that the highest GOD loves not creatures like to himselfe , that is , high and sublime , but humble and poore : for so GOD speakes by the Prophet Esay , To him will I looke , even to him Esay 66. 2. that is poore , and of a contrite spirit , and trembleth at my words , and King David , Though the LORD be high , yet hath he Ps. 138. 6. respect unto the lowly . And yet I will not say , but GOD loveth high things , and in this respect like to himselfe , so they be truly high , not which seeme so and are not ; and therefore it is that GOD loveth not the proud , who are lifted and puffed up , and are not to be called sublime : but he loveth the humble , and those which tremble at his words , because that they , the more they abase and deject themselves , are the more exalted by him ; and they which are exalted by him , are truly high . If a Man had seene , not onely with the eyes of his body , but of his heart , enlightned by GOD , the rich Glutton clothed in silke and purple , sitting at a Table furnished with all kinds of delicates , many wayters attending him ; and withall had seene poore Lazarus halfe naked , full of sores lying at the rich mans gate , desiring to be fitted with the crummes that fell from his Table : ●ee had seene the rich man ( whom the World accounted most happy ) to seeme most abominable in Luke 16. the sight of GOD and his Angels , and as vile as the mud and dung of the earth : and poore Lazarus to seeme noble and honourable : For the first ( as hated by GOD ) was hurried by the Devills into hell ; and the last ( as beloved of GOD ) was carried by the Angels into Abrahams bosome . But what doe we speake of Lazarus ? None was ever in higher account with GOD , then our Lord Jesus Christ , even according to his humanity : and yet none ever so humble , as he truely reported of himselfe , Learne of Mat. 11. 29. me that am meeke and lowly in heart . For by how much the clearer his most holy soule knew ( above all others ) the infinite height of the divinity , by so much the more he knew the basenesse of the creature , made of nothing : and therefore while he was a creature above all others he became subject to GOD , and exalted him : and therefore also is he exalted above all creatures by GOD. The like we might say of the blessed Angels , and holy Saints ; for there are none more humble then they which are high in the heavens : because the neerer they are to GOD , the more clearely they see and perceive , by how much the greatnesse of the Creator is in distance from the exiguity of the creature .

Wherefore love humility , if thou desire to be exalted . Imitate the Lambe without spot , and imitate the holy Saints and Angels ; who as they excell in height , excell in humility

And not onely doth GOD 2. possesse the highest seat , because he judgeth all men , but because he excells all in quiet , and makes those to be quiet in whom he rests and fits . Gods highest seat is his supreme rest : for although he governeth the universe , wherein are continuall warres and conflicts of elements , men and beasts : yet he governeth peaceably and quietly : nor is there any thing that can disturb his quiet , or his contemplation of himselfe , wherein consists his everlasting delight . Gods proper seat is the blessed spirits , upon which it is said by the Psalmist , He sitteth betweene the Ps. 99. 1. 1 Sam. 4. 4. Cherubims ; and in Samuel , the LORD of hosts who dwelleth betweene the Cherubims : and GOD is said rather to dwell or sit betweene the Cherubims then the Seraphims ; because the Cherubims signifie multitude of knowledge , and Seraphim the heate of charity : now rest followes wisedome , and care and anxiety accompany love and charity , unlesse it be joyned with wisedome . Lastly , where Esay saith Heaven is my seat , Esay 66. 1 and David , The Lords throne is in heaven ; and all the heaven of Ps. 11. 4. 115. 16. heavens are the Lords : by the heaven of heavens are understood , the spirituall heavens , the blessed spirits which dwell in the corporall heavens , as S. Augustine Serm. 23. expounds that place ; These heavens ( saith he ) GOD causeth to be quiet so admirably , that this is the peace which passeth all understanding . St. Bernard compares it to a King , who Serm. sup. Cantr . being tyred as it were with hearing of causes , retyres himselfe , and takes his ease and quiet with his familiar servants . And therefore by this , we may perceive , that GOD sheweth himselfe not a Iudge or a Lord to the spirits of the blessed , but a familiar friend . And certainly it is no small familiarity which GOD shewes to pure minds in this life : so that this saying is verified , My delight is to be with the children of men . Pro. 8. 31

Hence it is that the Saints , though they sufferd pressures in the World , yet in their hearts ( where GOD is ) they had peace ; and therefore ever seemed joyfull and serene , and so were . For the Truth had told them , Your hearts shall rejoyce , and your joy shall no man take Io. 16. 22. from you .

The fourth and last part of the greatnes of Gods Essence , is the depth , and this is manifold .

1. First , the divinity it selfe is most deep in him , because it is not superficiall or sleight , but most full , most solid . The Deity is not a gilded masse , which hath onely gold upon the superfici●s or outward part , and brasse or wood within : but as a whole masse of gold , great and immense : or rather as a mine of gold , so deep , that by digging it can never be exhausted , nor the bottome be discovered : so God of whose greatnesse there is no end , is altogether so incomprehensible , that by a created mind it can never be so well knowne , but that it may be ever more and more understood , and it is onely God himselfe which can comprehend this infinite depth , because he onely hath the infinite power of understanding .

2. Againe , God is deep in respect of place : for as he is most high , because he presides and governs all things , and is above all , so is he most deep , because he is under all things to uphold them , Bearing up all things by his mighty word , saith the Apostle . And Heb. 1. 3. therefore he is as it were the foundation and roofe of a building , In whom we live and move Act. 17. 28. & have our being . In that regard most truly said Solomon , The heavens and the heavens of heavens 1 Reg. 8. 27. are not able to containe thee ; because God doth rather contain the heavens , and the things under heaven , as being above the heavens and beneath the earth .

3. Lastly , the profundity of God is his invisibility . For God is light , but inaccessible , he is truth , but most inward , He made darknes his secret place saith David , Ps. 18. 11 and verily thou ô God hidest thy selfe saith Esay . St. Augustine sometime inquiring after GOD , Es. 45. 15. L. conf. c. 10. l. 10. c. 6. sent his messengers ( his eyes ) from earth to heaven , and all things answered them that they were not that he sought for , but it is he that hath made us : and not finding him by outward things , he tooke his search by inward ; and soon understood truly , that by them he might sooner approach to God ; for he knew the soule to be better then the body , and the inward sense to be farre better then the outward ; and the understanding ( which is more inward ) to be better then the inward sense : and thence gathered , that God who was more inward then the understanding , was better then it : and that by all this , that we understand or thinke , it was not God , but something lesse then God , because God is better then we can understand or conceive .

Well then , if the soule be better then the body , to which the soule gives life , because that is a body , and the soule a spirit : and if the eye of the body cannot see the soule , because that is without , and this within : think also that thy God is better then thy soule , because he gives it understanding , and is as it were thy soule : and therefore thou canst not see him , because he is a spirit more high and sublime , and more inward then thou art , and that thou ( after a sort ) stayest without , and he within , in his most secret and deep retyring place . But shalt thou never be admittted into that secret place ? God forbid , Blessed are the pure Mat. 5. 8. in spirit , for they shall see GOD saith our Saviour , who cannot lye ; and Now we see through a glasse darkly , but then face to face 1 Cor. 13. 12. saith one Apostle . And We know that when he shall appeare , we shall 1 Io. 3. 2. be like him ; for we shall see him as he is , saith another . And how great will that joy be , when being admitted to that s●cret place we shall see and possesse that light , that shape , that beauty , even goodnes it selfe ? then it will plainely appeare , how vaine and fading and like shadowes these temporall things were ; and with which men ( as drunken and besotted ) neglected the true and everlasting good things . But if thou truly thirstest after GOD , and If thy teares have beene thy meate Ps. 42. 3. day and night , while they daily say unto thee where is thy GOD ? be not slowe or slacke to cleanse thy heart , with which thou must see GOD , nor be weary in erecting these degrees in thine heart , untill the GOD of Gods appeare in Sion : neither waxe Ps. 84. 7. cold in thy love to GOD and thy neighbour , nor love him onely in word and tongue , but in worke and truth : for this is the way which leadeth to life .

DEGREE XI . By the Consideration Of the Greatnes of GODS Power , by the similitude of Corporeall greatnes .

GReat is the LORD , and of his greatnesse is neither end nor measure . Neither is he great only , because his height is his omnipotence , his depth unsearchable wisedome ; his bredth , mercy , spread and extended every where ; and his length , justice like an Iron rod : but also , because every one of these attributes are great , in the magnitude of his infinite latitude , altitude , longitude and profundity .

To begin with his power , or rather omnipotence .

This power of GOD hath its latitude , which is so placed in him , as that it extendeth and stretcheth it selfe to things altogether infinite .

1. First , it extendeth it selfe to all things which are created : for there is nothing in the whole universe from the chiefest Angel to the poorest worme , and from the highest heaven to the lowest abysse ; which is not made by the power of GOD. Allthings ( saith St. Iohn ) were Io. 1. 3. 10. made by him , and without him was nothing made ; and ( a little after ) The world was made by him .

2. Againe , it reacheth to all things which shal be made for ever ; for , as without him nothing could have been made , so neither shall any thing be made without him ; Of him , and through him , and in him are all Ro. 11. 36. things saith the Apostle .

3. Thirdly , it stretcheth it selfe to all things that can be made , although they never shall be : for so saith the Angell , With GOD nothing shal be impossible . Luke 1. 37. Mat. 19. 26. And Christ himselfe said , With GOD all things are possible .

4. It also extends it selfe , to the dissolution and destruction of all things made . For as God could destroy by the deluge all men and creatures upon the face of the earth , except a few , reserved by himselfe in Noahs Arke : so will he be able at the last day to destroy by fire , not onely all men and living creatures , but Trees , Cities and other things in the earth also ▪ The day of the LORD ( saith St. Peter ) shall come as a thiefe in which the heavens shall pass● away with a great noyse , and th● Elements shall melt with heate● 2 Pet 3. 10. the earth also and the workes th●● are therein shall be burnt up Great ( without doubt ) is ●hi● latitude of Gods power , which no man can sufficiently admire , unlesse he could number the multitude of things , which God partly hath , partly will , and partly can make : but who can number such a multitude , but he onely , whose knowledge is infinite ?

5. Againe , the greatnesse of this power encreaseth much , if we consider , how great a work it is , in a moment to dissolve with great facility the things which are made , or as Judas Maccabeus speakes , Vno nutu delere at a becke to destroy the 2 Mac. 8. 18. whole world . Let us then say with Moses , Who is like unto thee ô LORD ( in fortibus ) Exo. 15. 11. among the Gods ?

Now the longitude of Gods power is seene in this , that he 2. cooperateth daily with those things he hath made , neither is or shal be at any time weary in cooperating ; for this power of God can neither be diminished , weakned nor broken by any meanes , being joyned with true eternity , the divinity being eternity .

1. Many men mervaile , how the Sun , Moone and Starres , for so long time have continued their motions with such swiftnesse , and without intermission : and it were a thing worth our admiration , but that we know , that they are carried by Almighty GOD , Who beareth all things by his mighty word . Heb. 1. 3.

2. Others wonder , how it comes to passe , that in hell , either the fire is not consumed with burning so long ; or that the bodies of the damned should not be dissolved with so long burning . And this were not on●y to be thought wonderfull , but impossible also , were it not that he is eternall and omnipotent that makes the fire so to burne alwaies , that it shall never be extinguished , and so keepes the bodies of the damned in that fire , as that they shal be ever tormented and never consumed .

3. Lastly , others there are that wonder , that GOD should sustain and beare all things , and without wearinesse support so great a weight almost infinite : It is true , that a strong Man , a Horse , an Oxe , or an Elephant can carry a great weight ; but it is for a small time onely : but to carry so great a masse for ever without wearinesse , passeth the strength of all things created . And yet they might well mervaile , if GOD had strength by weight and measure as things created have : but inasmuch as the strength of GOD exceeds all measure , and that he is wholly infinite , it is no mervaile at all , if an infinite strength beare a great weight or masse without defatigation , although it be for an infinite time . Let us heare againe say with the holy Prophet , Who is like unto thee ô Lord among the Gods ?

The next thing to be considered 3. is , the height of Gods power , which is chiefly manifested in two things .

1. His omnipotencie may be called most high , because he onely made most high things . Those things which are under the Moone , onely GOD made in the first creation , and they may by the act of creatures be begotten , changed and corrupted ; for the elements are changed by course according to their parts : and of the earth are Herbs and Trees begotten : of animals , are animals increased and propagated ; fishes are borne in water , clouds and raine in the ayre and comets in the fire . But the heaven and starres which are the highest bodies , GOD onely created , onely preserves ; neither can the creature have any act in making , or changing ' dissolving or preserving them I will consider the heavens ( saith the Psasmist ) even the worke of thy fingers ; the Moone and the Ps. 8. 3. Starres which thou hast ordayned . For those transcendent workes hath the mo●● highest reserved to himselfe , he began to lay the foundation , and he hath brought the fabrique to perfection . As also spirituall things , Angels and the soules of men , which are the most noble and sublime workes of all other , the most high GOD by his power onely hath cr●ated , pr●serveth , and so will for ever ; neither hath any creature ▪ hand or part in making of them : nor though all the creatures should joyne together , could they ●ither make or destroy one Angell or one soule .

2. Secondly , the altitude of the divine power is most perspicuously seene in Gods miracles , which ( as St. Augustine saith ) are workes beyond the Tract. 24. in Joan. ordinary course and order of nature , and doe amaze men and Angels to behold : as when at the command of Josue the Sun Ios. 10 ▪ 11. and Moone ( which are carried by most swift motion ) stood still . And least we should conceive that this hapned by any chance , or that so unusuall a thing should be done by any mortall , the holy Ghost saith , That the 14. LORD heard the voyce of a man . Neither indeed did Iosue properly speake to the Sun and Moone , who he knew could not heare his command , but he spake to the LORD ; as if he 12. should say , by the commandement of the LORD , Sun stay thou in Gibeon , and thou Moone in the valley of Ajalon . And the LORD heard the voyce of a man that is , he brought to passe that these great lights obeyed the voyce of a man , for GOD oftimes in Scripture is said to doe those things , for whose Gen. 21. 12. sake they are done ; as in Genesis GOD said to Abraham , Now I know that thou fearest the Lord , the meaning of these words being , Now I have brought it to passe , that it may be knowne , that thou truly fearest the Lord . Such another worke ( declaring the height of the divine power ) was at the passion of our Saviour , when the Moone being in a great distance from the Sun with a most swift course came to be in conjunction with it , and for three houres space , made Mat. 27. darknesse on the earth ; and after those three houres returned as swiftly to the place from whence it came ; all which St. Dionysius the Areopagite testified , that he observed ( in an Epistle to St. Polycarpus . ) This , though it were a miracle contrary to the former , yet no l●sse wonderfull , seeing it is alike new and unusuall , for the Moon to stand still , as to exceed its bounds beyond custome .

To omit the restoring sight to the blind and life to the dead , and many other acts and miracles of the like nature , which GOD doth and hath done , by his Prophets , Apostles , and faithfull servants , all which cry , Who is like unto thee ô LORD among the Gods ?

But I cannot let passe the most supreme and highest miracle , which GOD will shew in the last day , when all the dead shall rise againe together , of which many of their bodies have been reduced to ashes , and scattered , or consumed , and devoured by beasts and changed into other bodies , 〈◊〉 buried in fields and gardens , and transformed into diverse herbs . Which of the Angels will not be amazed , when in the twinkling of an eye , at the command of the Almighty so many myriads of men shall resume their bodies , although they have bin buried , scattered or devoured many ages before ? This is therefore the altitude or height of Gods omnipotence , in regard of which we may likewise say , Quis similis tibi in fortibus Domine ? Who is like unto thee ô Lord among the Gods ?

It remaines that we speake of the depth of Gods power , 4. which ( as I conceive ) consists in the meanes or manner he useth in making things : for who can dive or wade into the meanes of making something of nothing ? they could never pierce into the depth of it , who resolved it for a certaine and true principle , that of nothing comes nothing . And we our selve● beleeve , what we see not in this point ; but we securely beleeve GOD , who caennot lye : We beleeve I say , that the heaven and earth and all things in them were created by GOD himselfe , when there was nothing before to make them of ; neither could it be truely said , that GOD made all things , if there had bin any thing before , of which they had bin made : but how they could be so made , there being nothing before to make them of , is a most deepe abysse , which we can neither search into , nor finde out .

2. Againe , as GOD made all things of nothing , so he made them also in nothing ; that is , without a space preceding , or a place where to bestow what he made , which especially in corporall things can hardly be understood . Take away distances , spaces of places ( saith St. Augustine ) Epl. 57. ad Dardanum . from bodies , and they wil be no where ; and if they will be no where , they will not be at all . Well then , if there were nothing , no place before GOD created heaven and earth , where did GOD place heaven and earth ? certainly in nothing they could not be placed , and yet they were created , and were themselves a place to themselves : because he so would and could , which can doe all things , although we cannot understand how they could bee done . And to this GOD had an eye , when holy Job ( desirous to declare his omnipotence ) said in the person of GOD , Where wast thou , when I laid the foundations Iob. 38. 4 of the earth , declare if thou hast understanding . Who hath layd out the measures thereof , 5 , if thou knowest , or who hath stretched the line over it ? Whereupon are the foundations thereof 6 , set , or who layd the corner stone thereof ? And that we might understand that these workes of the Lord were most worthy of all praise , he addeth in the next verse , When the Starres of 7. the morning praised me together , and all the children of GOD rejoyced , that is , the holy Angels who were created at the same time with heaven and earth , and are as it were spiritu●ll Starres , and most bright , and may be called the children of GOD , as soone as they perceived the heavens and earth to proceed from nothing , and placed in nothing , yet most surely founded upon their owne stability ; they ( I say ) with wonderfull astonishment , and joy magnified the omnipotence of the Creator .

3. Nor is it lesse deep to be understood , that GOD by the onely command of His will should erect such immense heape● or piles ; for we know by exp●rience , that in buildings without all comparison farre lesse , what instruments , what engines , what labor●rs , workemen need , who can then apprehend how it came to passe , that by his onely internall will , which went not out of the willer , so many , immense and severall workes were performed ? GOD said ( that is with himselfe , for the word of GOD is in GOD , and is GOD himselfe ) by commanding and expressing the command of his will , Let the heaven be made , and Gen. 1. it was made ; Let the earth be made , and it was made ; Let the light , the Sun and Starres be made ; Let trees , creatures , Men and Angels be made , and all were made : and adde to this which hath been said , that the same GOD , may if he will , destroy with one be●ke , all these things , and the whole world , as we said before , out of the Booke of the Maccabees .

4. To these wee may adde one depth more , that all these things , so many , so great , and composed of so many members and parts , were made by GOD in a moment . With us , art and nature must have long time to bring any worke to perfection ; we see seeds sowen long before the herbs grow : trees aske oft times many yeares , to fasten the roots , to sprout , spread and beare fruit : the fruit of the womb is long in the womb , and long in the nursing before it come to any growth : to speake nothing of art , seeing it is so obvious to us , that artificers must have much time to perfect any thing they take in hand . How great then is the power of GOD , who sooner then a word can be spoken , can perfect so great workes ?

It is not my purpose to dispute whether GOD in one moment absolved and finished heaven , earth , and all things in them : or whether he spent sixe whole dayes in the first creation of things ; for this Treatise was intended for our ascent to GOD , and not for dispute : but this is it which I affirme and admire , that every thing should be made perfect by the omnipotent Creator in a moment : and concerning the earth , the water , ayre and fire , no man doubts , but that together with all the Angels they were created in a moment . Concerning the firmament , and the dividing of waters , it is well known that they were all made by the onely power of the word speaking , Let Gen. 1. 6. there be a firmament in the midst of the waters , and that in a moment : for it followeth , that it was so done ; upon which place , St. Chrysostome thus , He onely spake , and the worke followed ; Hom. 4. in Gen. and the same Authour upon the words , Let the earth bud forth , &c. Who ( saith he ) will not be astonisht to thinke how the Gen. 1. 11. Word of GOD [ Let the earth bud ] adorneth the face of the earth with an admirable embrodery of divers flowers ? you might suddenly have seene the earth , deformed before and untilled and untrimmed , to contend with heaven in comlinesse and bravery : and upon the words [ Let there Gen ▪ 1 14. be light ] he saith , He onely spake , and this admirable element was brought forth , I say the Sun , and what if I added that the Moone and all the Starres were made by the same word , and in the same moment by the same Creator ? and lastly upon these words , [ Let the waters bring forth in 20. abundance , &c. ] he thus speaketh , What tongue can be sufficient to set out the praise and glory of the workeman ? For as he onely said of the earth . [ Let the earth bud ] and presently a plentifull variety and multiplicity of flowers and herbs appeared : so by saying here , [ Let the waters bring forth ] so many creeping things and foules were created , as no speech can recount , Who therefore is like unto thee ô Lord , among the Gods ?

By all this , thou mayst understand plainly , the great power of thy Creator , who by his latitude extends himselfe to all things : by his longitude continues alwaies , and without wearinesse supports and governes all things : by his altitude attaineth to the making of those things which seeme to be , and are impossible to all but himselfe : and by his depth and profundity doth so make all things , as that the manner and meanes of making them passeth all created understanding , considering that he makes them of nothing , into nothing , without instruments , without time , onely by his word and command , Hee spake the word ( saith the Psalmist ) Ps. 148. 5. and they were made ; hee commanded , and they were created . By this thou mayst gather if thou be wise , how much it concernes thee , whether it were best to have him thy angry enemy , or thy well pleased friend : For he can suddenly bereave thee of all good , and load thee with all misery ; nor is there any that can deliver thee out of his hands : for who dares contend with him that is omnipotent ? If thou shouldst ( being naked ) meet with an implacable enemy , bending a sharpe weapon against thee , what wouldst thou doe , but in trembling and fearefull manner prostrate thy selfe at his feet and implore his mercy ? and yet ( he being a man ) thou mightst perhaps escape him , by flight , or resistance , or wresting the weapon from him : but what canst thou doe against an angry God ? from whom thou caust not flee , he being every where , nor resist him being omnipotent ; nor make delayes seeing he doth all in a moment and by his sole command ? and therefore not without cause did the Apostle say , Heb. 10. 31. It is a fearefull thing to fall into the hands of the living GOD. On the other side , if thou make him thy friend , who more happier then thou ? for he can if he will , and he will ( if he be thy friend ) satisfie thee with all good things , and deliver thee from all evill ; and it is in thy power either to make him thy friend or enemy while thou livest here . GOD himselfe , and he by his Prophets , and againe , by his Son , and his Apostles in the Scriptures ever call , and invite sinners to repentance , and the just to keepe his Commandements , that so he may have both sorts of men his friends , or rather deare children and heires of eternall salvation . Heare Ezechiel , As I live saith the Lord God I desire not the death Ezek. 33. 11. of the wicked , but that the wicked turne from his way and live : turn you , turn you from your evillwaies , for why will ye die ô ye houfe of Israel ? and as Ezechiel , so Esay , Ieremie and the rest of the Prophets , being moved with the same spirit , cry for the conversion of sinners . Heare the Son of GOD when he began to preach , Amend your lives , for the Kingdome Mat. 4. 17 of God is at hand . Heare the Apostle St. Paul speaking of 2 Cor. 5. 20. himselfe , and his fellow Apostles , We are Ambassadours for Christ ; as though God did beseech you through us , wee pray you in Christs stead , that ye be reconciled to God . What more cleare ? more comfortable ? The Apostle in Christs name doth beseech us to be reconciled to God , to have him our friend , not our enemy . Who can doubt of Gods mercy , if he seriously returne to him ? he will receive all converts , as the loving Father received the Luke 15. prodigall Son . But when we are returned , and have found indulgence and favour , what doth he require of us ? even to persevere as frends and children , and to keep his Commandements , If thou wilt enter into life keepe the Mat. 19. 17. Commandements saith our Saviour . If thou wilt say , without the helpe of God his Commandements cannot be kept , heare what St. Augustine saith , speaking of the hardest precept of all Aug , in ps. 56. other ; that is of laying our life downe for our Brethren . GOD would not have commanded us to doe this , if he had thought it impossible to be done ; and if considering thy infirmity , thou faintest under a command , strengthen thy selfe by example for example prevailes much with thee ; and he is present and ready ( who gave thee an example ) to give thee ayd . And 2 Cor. 13 1. that in the mouth of two witnesses every word may stand ; heare St. Leo , GOD is justly Serm. 16. de Pass . Dom. earnest and instant by precept , because hee forerunnes with his ayd .

What then shouldst thou feare safely to enter the way of of Gods Commandements , when as he forerunnes , that by the powerfull ayd of his grace makes the crooked streight , and Es. 40. 4. the rough places plaine . By this ayd , the yoke of our Saviour is Mat. 11. 30. made easie and his burden light : and St. Iohn saith that his Commandements 1 Io. 5. 3. are not grievous : But if they doe seeme grievous to thee , how much more grievous are the torments of hell ? and except thou be mad , I wish thee not so bold as to try . But upon this thinke , and thinke againe , and never forget , that now is the time of mercy , hereafter of justice : if thou sinne freely now , looke for grievous torments hereafter : Now a man may easily fall to an agreement with GOD , and with the small labour of repentance , obtaine much indulgence ; and with a little wrestling and striving , redeeme himselfe from much weeping .

DEGREE XII . By the Consideration of the greatnesse of the Speculative or Contemplative Wisedome of GOD , by the similitude of a Corporall greatnes .

HE that will seriously consider the foure mentioned dimensions , in the wisedome of GOD , may easily understand how truly the Apostle spake . R. o. 16 , 27 that GOD is onely wise .

To begin with the latitude . 1.

1 The wisedome of GOD is manifest and apparent to be the most broade and large by this , in that he distinctly and perfectly knoweth all things in the universe , from the highest Angell to the lowest worme : and not onely their entire substances , but also their parts , properties , vertues , accidents and actions . And hence it is , that Iob and David say , Thou numbrest my steps , and The LORD looketh Iob. 14. 6 Ps. 33. 14 on the waies of men , and confidereth all my waies . Now if he numbreth and considereth every step , how much more the actions of the minde , good and bad ? and if he numbreth the haires of our head as our Saviour Mat. 10. 30. speakes , how much more doth he know all the members of our body , and the vertues or qualities of the mind ? and if he know the number of the sands of the Sea , and the drops of raine , Ecclus. 1. 2. as may be gathered out of the Booke of Ecclesiasticus ; how much more may we beleeve , that his knowledge extends to the number of Starres and Angels ? and if he will bring to judgement all the idle words of Mat. 12. 36. men ( as our Saviour tells us ) no doubt , but he heareth all the voyces of men , not onely of their bodies , but of their minds , that is our thoughts and desires .

2. How great therefore and immense is this latitude of wisedome , which at one time knoweth all things which are , have beene , shall and may be ? neither doth the minde Divine grow or become of lesse value by the variety of so many severall and inferiour things , as somefoolish Philosophers held ; and we might suspect the same also , if GOD procured or got any knowledge from things as we doe : but in regard that he seeth all things in his owne essence , there is no danger of becoming of lesse value : although it be farre more noble to procure knowledge like men , then to be altogether without it like bruit beasts ; even as it is better to be blind as any living creature may be , then without blindnes , not to be apt for sight , like stones : neither are the other members of the body more noble then the eyes , because they cannot be blind , but the eyes are of the greater estimation , as having a faculty to see , though they may be blind , as St. Augustine . Li. 12. c. 1. de civ . dei .

Therefore thou oughtest to be very carefull what thou dost , what thou speakest , what thou thinkest at all times , and in every place ; inasmuch , as thou canst neither doe , speake , nor thinke any thing which GOD sees , heares nor marks not : for if thou darest not doe or speake any thing , if thou perceivest that thou shouldst be seene or heard of men , though thou hast a great desire thereto , how darest thou think those things thou shouldst not , GOD looking on thee , and being angry with thee ? Grant ( saith St. Augustine ) no man see Epl. 109. thee , what wilt thou doe in respect of that supreme spectator from whom nothing can be hid ? and St. Basil ( speaking to a Virgin Li. de virg shut up alone in her chamber ) saith , Have a reverend respect of thy Spouse present every where , and of his Father , and of the Holy Ghost , as also of the innumerable multitude of the Holy Angels , for there are none of these who see not all things . How blessed and happy shouldst thou be then , if thou wouldst ever conceive thy selfe to be in this Theatre , even in the deepe silence and darknes of the night ? how godly and pious a life wouldst thou lead , how diligently wouldst thou avoyd all levity and extravagances ? And this is it , whereupon GOD spake to Abraham saying , Walk before me and be perfect , that is , thinke that thou art alwaies Gen. 17. 1. seene by me , and thou shalt be perfect without doubt .

Againe , the longitude of the divine wisedome appeareth in 2. the knowl●dge of things to come : for GOD seeth so perspicuously , as that he saw all things from eternity to the day of judgement , and so forward to eternity , then which longitude nothing can be conceived more ; whereupon it is , that King David said , Thou knowest my Ps. 139. 1 thoughts long before : and in Esay , the LORD foretold the Es. 45. raigne of Cyrus ( by name ) 200 , yeares before it came to passe . To this may be added , the prediction in Daniel of the foure Dan. 2. 11 Monarchies , and of the warres of Alexander the great , and ( to omit others ) Christ our Saviour Luke 19. 41. deplored the destruction of Ierusalem many yeares before it hapned . I omit innumerable predictions of the Prophets , whereof their Bookes are full . But for those which are called Astrologers or Divines , who would seeme to be like Gods Apes , they are to be had in derision : for it cannot be , that they can truly foretell of future things , but by chance . For seeing the will of GOD is above all necessary , contingent and free causes , and governes them , and can at his pleasure hinder inferiour causes , it is impossible that any should foretell any thing certainely , but they to whom GOD reveales his will , as he did oftimes to his Prophets . And if we duely consider and weigh the opinion which formerly some had of the Devils , whom for their Oracles they accounted Gods , we shall finde , that though they pretended to foretell the events of future things , they did , nor said any thing really , and that their deities were as false as their divinations : for they told nothing plainely , but either what they were to doe themselves , or else they related by the swiftnesse of their nature what was done afarre off , and that with such speed , that it seemed as yet , or then not done , to those which were afarre off from the place , in which it came to passe : or else , what they conjectured by their long experience would happen or be ; as many times marriners doe of the winds ; husbandmen of rayne ; and physitians of diseases : but concerning those things wherin the Devils were questioned , and were ignorant ; they would answer with such circuits and equivocations , that when they were false , they retorted the error upon the wrong interpreters of them .

It is GOD therefore onely , of whose wisedome there is no end , and it is he that delivers true Oracles , and foretells truly of all future things , contingent and free .

The next point to be considered , 3. is the altitude of the divine wisedome , which is so high , that it exceeds all sublimity of humane or Angelicall wisedome . The height of this wisedome is known by the excellencie . 1 Of the object . 2 Of the power . 3 Of the species or forme . 4 Of the Act.

1. The object of Gods wisedome is not onely naturall , but proportionate with the divine essence , which is so sublime , that it is not proportionate to the understanding either of men or Angels : and therfore the highest Angels themselves cannot come to the fight of GOD , unlesse they be lifted up by the light of glory ; and this is the cause why GOD in holy Scriptures is called invisible , To the 1 Tim. 1. 17. King everlasting ( saith St. Paul ) immortall , invisible GOD : and the same Apostle , that he dwelleth in light which none can 1 Tim. 6. 16 attaine to .

2. The power which is an accident in us , is a divine substance in GOD ; and in this respect far more sublime and higher then in us .

3. The species is so much the higher , by how many the more things it represents : and in this regard , the Angels are reputed to have higher knowledge , by having the more universall and fewer species . How great then is the height of Gods wisedome , that hath no other species or forme then his essence , which is but one , and onely enough and sufficient to GOD , to represent and make knowne himselfe , and all things created , or to be created , or which may be created ?

4. Lastly , that wisedome or knowledge is accounted the more noble and higher ; which knowes most things by fewest acts . But GOD at one onely sight , ( which is ever most strong in him , and remaineth unchangeable in him ) perfectly knoweth himselfe , and all other things ; and therefore the wisedome of GOD is to be accounted the most noble and sublime .

Lift up thine eyes then , and consider , how much thy knowledge differs from that of thy Creators : for thou , ( although by many acts , and by running this and that way ) canst not attaine to the knowledge of any one thing perfectly ; but thy Creator beholds and sees all things and himselfe most clearly , and distinctly , by one act alone . And yet , thou thy selfe ( now lying in darkenesse ) by the wings of Faith and Love , mayst if thou wilt ascend so high , that after the laying aside of this mortall body , being translated from glory to glory , thou mayst see GOD the light 2 Cor. 3. Ps. 36. 9. in Gods light , and being made like to GOD mayst at one view see GOD in eternity , in himselfe , and thy selfe , and all created things , together in GOD , Dial. l. 4. c. 33. for saith St. Gregory , What shall not he see which shall see him that seeth all things ? and what pleasure , glory and plenty will there be then , when being admitted to that inaccessible light , thou shalt be partaker of all thy Masters joyes . The Queene of Saba , when she had heard Salomons wisedome , and had seene the wise and orderly disposing of the servants of his house , was astonished , and cryed out , Happy are thy 1 Reg. 10 8. men , happy are these thy servants which stand ever before thee , and heare thy wisedome : and what comparison was there between Solomons wisedome and the wisedome of GOD , who is onely wise , and is wisedome it selfe ? and what was the order of the servants of Solomon , compared with the orders of Gods Angels , of which , thousands of thousands minister to him ? certainely , if thou wouldst but apprehend and tast these things but a little , thou wouldst relish nothing , thou wouldst weigh nothing , and there is nothing that thou wouldst not willingly suffer , to deserve well of him .

In the meane time therefore , humble thy selfe under the mighty hand of GOD , that he may 1 Pet. 5. 6 exalt thee in the day of visitation : humble thy understanding to faith , that thou mayst be exalted to the vision of GOD : humble thy will to the obedience of his Commandements , that thou mayst be exalted to the glorious liberty of the Sons of GOD ; Ro. 8. 21. and humble thy flesh with patience , labours and fasting , that GOD may exalt it ( glorified ) to everlasting rest .

It remaineth , that we consider the depth of Gods wisedome , 4 which seemes chiefly to consist in searching the reynes and hearts , that is , in knowing the thoughts and concupiscences of men , especially in things to come . Man 1 Sam. 16 7. looketh upon the outward appearance ( saith GOD himselfe ) but the LORD beholdeth the heart , Ps. 139. 1 2. and David saith , Thou ( Lord ) understandest my thoughts long before , thou art about my pathes , and spiest out all my wayes : and the Gen. 6. 5. LORD saw that all the imaginations of the thoughts of his heart were onely evill continually : and I the LORD search the Ier. 17. 10. hearts and reynes , and When JESVS saw their thoughts ; and But he knew their thoughts ; and Mat. 9. 4. Luke 6. 8 Marke 2. 8. Why reason you thus in your hearts ? saith our Saviour . And therefore all the thoughts and desires of men , although present , are so deepe , that neither Angels , Devils or Men , can enter into them : but farre deeper are their future desires and thoughts : and into these , Men nor Angels , as they cannot search into , so neither can they finde out the way , whereby GOD onely knowes them . And this David seemes to intimate , when he saith , Such knowledge Ps. 139. 5 is too wonderfull for me ; that is , thy knowledge is so wonderfull , that I know not how thou attainest to it : and this he meaneth concerning Gods knowledge of thoughts and desires to come , as may easily be gathered by that which he said in the first verse of this Psalme .

It may be objected , that God foresees these thoughts in his eternity , to whom all things are present ; or in the predetermination of his will : and if it be so , then this knowledge is not so admirable : for wee also may easily know , what we intend to doe , or what is present to us . But the Scripture plainly saith , that GOD searcheth the hearts and reynes , and sees there , what a man either desires or thinks , or what he shall hereafter desire or thinke . And this is admirable to understand , how GOD , by searching the reynes and hearts , should see , what as yet is not there , and which depends upon the liberty of mans will , whether it shal be there or no. Therefore , as it is proper to the height of Gods power to make something of nothing , and to call those things which are not , aswell as the things which are , so is it proper to the depth of his wisedome , by searching the reynes and hearts , to see that , which as yet is not there , as if it were already , and which without doubt shal be .

But because ( as I said before ) this Treatise is not for dispute , but to stirre and lift up the soule to God ; let this which hath bin said , incite thee to awaken thee , and to lift up thy selfe , above thy selfe , and to consider that Lam. 3. 40. deepe abysse of the wisedome of God , who searcheth the hearts , and the inward parts of them , seeing many things there , which the heart it selfe sees not . O blessed Peter , when thou saidst to our Saviour [ Though I should dye Mat. 26. 35. with thee , I will in no case deny thee , ] surely thou spakest not with a double , but a sincere and right heart : neither didst thou see that frailty , which God did foresee in thy heart ; when he said before the cocke crowe thou shalt 34. deny me thrice : for that skilfull Physician did see that infirmity in thy heart , which thou didst not perceive , and that proved true , which the Physician foretold , not what the patient brag'd of . But withal , give thanks to thy Physician , who as he foresaw and foretold thy disease , so he infused the most powerfull medicine of repentance into thy soule , which sodenly cured the disease . Oh thou good , gracious and most wise and omnipotent Physician , Cleanse me from my secret sinnes . Ps. 19. 12. How many are there that I doe not bewaile , nor wash away with teares , because I see them not ? Let thy grace assist me , by which thou searchest the reynes and hearts , and those evill concupiscences and evill workes which I see not ; I beseech thee , which seest them , to shew unto me , and looking upon me with the eyes of compassion , produce and bring out of me a fountain of tears , that while I have time I may wash them out , by bewailing them , and thou mayst utterly put them out of thy remembrance , by pardoning them ; and that even for the merits of Iesus Christ my Saviour .

DEGREE XIII . By the Consideration of the Practicall or operating Wisedome of GOD.

THis Wisedome hath also foure dimensions . Breadth in creating all things . Length in preservation . Height in the worke of Redemption , and Depth in providence and predestination .

We will begin with the Creation , In wisedome GOD made 1. all things saith the Psalmist ; and Ps. 104. 24. Ecclus. 1. 10. He hath powred her out upon all his workes saith the Son of Syrach . So , that as by the Creation of all things of nothing , we may know the power of the workeman : so by the admirable skill which we see in every thing we may admire the wisedome of the Creator : for He hath disposed all things in measure , number and Sap. 11. 20. weight , saith the wiseman : and this is the savour wherewith GOD hath seasoned all things , that by the same we might learne how savory and well seasoned the wisedome it selfe is ; how to be loved and desired . All things created then , have a certaine measure , a certain number , and a certaine weight ; aswell that they might be distinguished from GOD , who hath neither measure , as being immense ; nor number , as being one and simple in respect of his essence ; nor weight , because his estimate and price is above all estimation : as also , that they might be good and beautifull , as Moses said most truly , And GOD saw all that he had made , and loe it was very good . I All Gen. 1. 31. things therefore have that measure which is necessary to obtaine the ends for which they were created ; nor can there be any thing added to , or taken from them , but that they will become deformed or unprofitable , and in that respect lesse good . GOD made every thing ( saith the Preacher ) beautifull in his time ; and a little after , to it no man can adde , and from it none can diminish . Therefore Eccles. 3. 11. 14. GOD gave a large and most ample measure to the heaven , because it might comprehend all inferiour things within its circuit . To the ayre he gave lesse then to heaven , yet more then to the earth and waters , which make one globe , and are contained and compassed round with the ayre . He hath given a great measure of body to an Elephant , that he might carry great burdens , even Towers filled with men . To a Horse lesse , being made onely to carry one rider . The Birds he made little , that they might make their nests in Trees and boughes . Bees and Ants he created least of all , that the one might hide themselves in the holes of hives , and the other in the earth .

2. The same may be said of number . GOD created but one Sun ; because one was enough to enlighten the earth and the day with his splendor : and but one Moone , because one was sufficient to give light in the night : The Starres he would have to be many , because when the Sun and Moone gave no light ( as in their conjunction ) they should dispell the darkenesse of the night . Nor did he onely assigne a necessary number to things in common , but appointed the number of parts to every thing in particular so , that nothing might be added or taken from them . He gave to man two eyes , two eares , two hands , two feet , one nose , one mouth , one heart , and one head , whereby he became a most 〈◊〉 creature : invert but the order , and give to any man , but one eye , and two noses , one eare and two mouthes , one foot and two hearts and heads ; and no creature would seeme more ugly , more deformed . 3 Lastly concerning weight , GOD gave to every thing such an estimation as its nature required . Besides , under the name of weight and esteeme , we understand qualities : which make things good and pretious . And these three make all things perfect . 1 A number of parts , which is necessary , that none be wanting . 2 A measure or apt proportion of parts . 3 Lastly internall or externall qualities , as pleasantnesse of colour in the outward superficies of the body , and vertue within , profitable or necessary for severall actions .

But it is a marveilous thing to consider , what power GOD hath imparted to some small creatures , that it may seeme , he had a desire to manifest his power in great , and his wisedome in small things . Who can conceive the strength and force of a graine of mustardseed ? which being the least of all seeds , and so little that a man can hardly discerne it , and yet from it growes so great a Tree that the birds make their nests in it , as Mat. 13. 32. our Saviour speakes in the Gospell . Nor is this onely proper to mustardseed , but common to all other seeds ; within the vertue wherof roots , bodies , boughes , leaves , flowers and fruits of great trees lye hidden . Certainly if we had not learn't this by experience , we could hardly be perswaded , that out of so little a seed , so great a masse of severall things could ever have risen . Who would conceive that in so diminutive creatures as the Ant , Gnat , and Flea , and others the like , were feet so nimble , and that they had head , heart , externall and internall senses ; and ( after their manner ) wisedome and judgement , though very unperfect ? Lastly , who could thinke or imagine , that in them , and other little creatures , there should be so great power to pierce into living flesh , that not onely they become troublesome to men , but that Elephants and Lyons should bee terrified by Gnats and Flyes ?

Great therefore is the Lord , and great is his wisedome , as in the greatest , so in the least of things . If that great Prince of Physicians Galen , though a heathen ( admiring the workemanship In lib. de partib us . of GOD ) brake out into the praise of the Creator , what oughtest thou to doe ô Christian , who beleevest , that he not onely created the bodies of men and other animals , but the Heaven , Starres , Angels , and immortall minds of men by his wonderfull wisedome ?

Now the length of this practicall 2. wisedome appeareth in the preservation of things , as the latitude in the creation : and indeed , the great and admirable wisedome of GOD is plainely seene in the preservation and continuance of things created , especially of those , which are corruptible .

1. And truely , first , if a man would consider , in what manner GOD nourisheth and increaseth herbs , plants , animals endued with life , and the bodies of men themselves , to preserve them as long as may be , it would so astonish him , that he could not sufficiently admire Gods wisedome herein : for by earth and water he nourisheth herbs and plants , and causeth nutriment to passe from the roots to the bodies , from the bodies to the boughes , from thence to the leaves and fruit , in a most admirable manner : so also , by herbs and fruit , and the flesh of creatures , he nourisheth other creatures , and men themselves , and causeth the aliment and nutriment to disperse into all the inward and outward parts of the body , with such facility and sweetnesse , that it may seeme incredible . GOD deales herein , as a skilfull and loving Physician , that so prepares and fits his drugges , as that they may be taken not onely easily , but willingly too . Our meats are without doubt medicines , which unlesse they be often taken , we cannot subsist . And our loving and wise Physician GOD , first of all giveth a good tast and relish to our meats , that we may take them with delight : then he hath given us great variety that we should not loath it : Lastly , by diverse alterations in the mouth , stomack , liver and heart , he converts the meate into so subtile and thinne a juyce , that without any paine it passeth through all the veynes and pores of the body , and to all the parts of the flesh , bones and nerves , whether we sleepe or wake , and without sense of it .

Philosophers admired the skill and art of nature when they saw and beheld these things : but what cunning or art can there be in things inanimate and voyd of sense and reason ? It is not then the skill of nature , but the wisedome of of the Creator , who made nature , and found out the meanes to doe these things , that we ought to admire : You may heare Christ ( the wisedome of GOD ) speaking in the Gospell , Mat. 6. 28 Learne how the Lilies of the field doe grow , they are not wearied , neither spin , and a little after , If GOD so clothe the grasse of the field , &c. so that 30. it is not the skill of nature , but GOD that makes the Lillies growe , and are so clothed as with garments ; so also the Apostle speakes of the nourishment and increase of living things , Neither is he that planteth 1 Cor. 3. 7. any thing , nor he that watereth , but GOD that giveth the increase . And if the wisedome of GOD after so admirable a manner feeds , nourisheth and preserveth the life of plants and creatures ; consider ( if thou canst ) how he feeds the minds of Angels and men in the eternall life ? for in earth here , we are nourished with earthly food , yet prepared by the divine wisedome : but in heaven his wisedome is meate and drinke to those who live for ever . O thou thrice blessed , if thou couldst inwardly understand , what this of the Apostle meanes , That GOD shal be all in all ; that GOD the 1 Cor. 15 28. chiefe and infinite good , should be food , rayment , and life , and all things to all the Saints , thou wouldst then Ioath all present and momentany things , and onely relish and seeke after those things which are above . But to proceed .

2. This also is miraculous , that GOD in the preserving and continuing of mans life hath given a continuall and long motion of the least things without wearinesse . Men have laboured much and taken great paines in making a clocke , in which , the wheeles by the force of weights runne without intermission 24. houres : what may we then think that the wisdome of GOD doth , which causeth the nutritive power , to worke in plants and creatures , in a perpetuall motion while they live ? and that the lungs and arteryes should be moved in Man without intermission , sometimes 70. yeares or more ? for of necessity they must move till death : and therefore they being necessarily to move in some men 80. or 90. yeares , yea 900. before the flood : he that admires not this , and sees not the wisedome of GOD hereby , and worships him not for it , certainly wants the light of reason and wisedome .

3. Againe , though the wisedome of GOD could have brought forth and preserved Herbs and Trees for the sustentation of all things , without the labour of men , and other creatures ; and without the help of the office of the Sun and other secondary causes : yet would he use the office of those causes , and the labour of men and other creatures , because they should not consume their time in idlenesse , but that all things should exercise their severall faculties and powers . Besides , GOD also would have some men to be rich , others poore , that every man might have occasion to live godly , and be tyed together in the bond of love : that the rich might exercise mercy and liberality , the poore , patience and humility : the rich should need the poore mans labour in tilling the ground , feeding his cattell , and exercising severall Arts necessary for all : the poore should want the rich-mans money , to buy them food , apparrell , and other necessaries for the sustentation of his life : and yet the poore hath no cause to complaine against the wisedome of GOD ; for he who knoweth and loveth all things and men , gives unto every one , that which hee foresees most profitable to obtaine everlasting life ; as Physicians prescribe fasting to some patients , and to open a veyne : to others they tolerate , yea command flesh and wine to make them merry , and revive their spirits . And certainely , there are many poore men , which in the state of poverty intend those things which are necessary for their salvation , who if they had bin rich would have perished eternally : and though rich men may be saved , if they studied to be rich in good workes , and willingly impart with that , which they received from God , to communicate , and not to hoord up : yet it cannot be denyed , but that the safest and plainest way to eternall life is by poverty rather then by abundance . Our heavenly Master doth not deceive us , when he saith Verily I say unto you , that a Mat. 19. 23. Luke 6. 20. 24. rich man can hardly enter into the Kingdome of heaven , and againe , Blessed be ye poore , for yours is the Kingdome of GOD , and W●e unto you rich , for you have received your consolation , nor doth the Apostle deceive us , when he saith , They that wil be 1 Tim. 6 9. rich , fall into tentations and snares , and into many foolish and noy some lusts , which dr●wne men in perdition and destruction : and that which Christ and the Apostles taught in word , they confirmed by example . Our Saviour said of himselfe , The foxes have holes , Luke 9. 58. and the birds of heaven have nests , but the Son of man hath not whereon to lay his head ; and the Apostle of himselfe and his fellow 1 Cor. 4. 11. Apostles saith , Vnto this houre , we both hunger , and thirst , and are naked , and are buffetted , and have no certaine dwelling place : and it is not to be doubted , but that the wisedome of GOD , and of his Son and the Disciples of wisedome , chose the most plaine and safe way to life eternall .

But because the number of Eccles. 2. fooles is infinite , few there are , that willingly choose this way , and most men decline it asmuch as they may .

4. The last thing considerable in the length of the divine wisedome is , that as GOD is eternall himselfe , so hath he endued every thing with a most lively instinct of defending and preserving their owne lives , as long as they can . We see , that when men are in danger of death , how they bestirre themselves , and spare neither cost nor labour to preserve their lives . We see beasts , to save theirlives , how they fight beyond their strength , with beasts farre stronger then themselves : we see a burning candle , when it is neere extinguishing and almost spent , how it will raise it selfe twice or thrice , and send forth a great flame , as it were to wrastle with that which would put it out : we see sometimes droppes of raine or water to hang from a penthouse or a stone , and reduce themselves into an orbe , and as long as they can , to keepe themselves from loosening and perishing by dropping downe . Wee see heavy things ascend , and light against nature to descend , least there should be a vacuum , and that being disjoyned from other things they cannot subsist . But more wonderfull it is , that GOD hath endued parents with such vehement affection in the propagating of the like , and defending their issue , that may seeme almost incredible . We see the hen ( a weake and infirme creature ) to fight most eagerly against Kites , Dogs and Foxes to preserve her chickens : but what paines and labour doe women willingly endure in bearing and breeding their infants , is obvious to every one . And the cause of all this is , the connsaile of the wisedome of GOD , who to cherish this propagation as a shadow of eternity , hath imprinted this most vehement and ardent love in all creatures , bruit and wilde , towards their issue : for whereas there are many creatures , to whose destruction all men give their minds , either for private pleasure and profit , as Hares , Bores , Harts , Quarles , Partridges , Phesants , and all kinds of Fish : or for the common good , as wolves , Foxes , Serpents , and many other noysome creatures : it had not beene , but that long agoe many species of creatures had beene utterly destroyed , if the wisedome of GOD had not provided for their preservation by this affection .

Now , if there be naturally such an inbred love in all living creatures towards this short and carefull life : what love ought we to have to the life eternall ? O the blindnes and foolishnesse of mankind I all things labour beyond their strength for this most short life , being but a shadow of eternity ; and Man endued with reason , vouchsafeth not to labour ( I will not say beyond his strength ) but with all his power for the true eternity of a most happy life : all things by a naturall instinct abhorre the temporary death , and avoyd and shunne it above all evill : and Man , reasonable Man , instructed by divine Faith , neither feares nor shunnes eternall death , at least , not so much as hee useth to shunne and feare temporary evills . Truly therefore was it said , The number of fooles is infinite ; and most truly said the Truth it selfe , The gate is streight and the way narrow that leadeth unto life , and few Mat. 7. 14 there be that finde it .

The altitude of height or Gods 3. practicall wisedome is seene in the worke of Redemption , I was not satisfied ( saith St. Augustine ) with thy wonderfull sweetnesse , 9. Conf. 6. when I considered the height of thy Counsell for the salvation of mankind . And truly it was a most high Counsaile , by the ignominy of the Crosse to repayre all the losses , which the craft of the Devill by the offence of the first Man , brought to mankind , and so to repaire them , that the worke repayred was farre more faire , then when it began to need reparation . Foure especiall evills sprang up by the sinne of the first Man .

1. The injury to GOD by the pride and disobedience of Adam . 2. The punishment of him and allmankinde , namely the privation of Gods grace , and everlasting blessednesse . 3. The sorrow of the Angels , who were much displeased at the injury done to GOD , and the misery which befell to men . 4. The ioy of the Devill and all malignant spirits , who rejoyced , that man was overcome and destroyed by him .

All these evills the wisedome of GOD by the mystery of the Crosse converted into greater good . O happy offence which deserved such and so great a Redeemer ! Certainely , if any by his skill and labour should so amend a garment which by some mischance came to be rent and torne , that it become more neate and pretious , we would say , it was a happy rent , which gave occasion to such an amendment and bettering .

The first Man , by the craft and envy of the Devill being lifted and puffed up with pride , affected a likenesse to GOD , and being disobedient to his maker , fell from his first happinesse , for robbing GOD ( after a fort ) of the honour due unto him . But the second Adam CHRIST JESUS who is the wisedome of GOD , humbled Phil. 2. himselfe , and became obedient unto death , and restored more honour to GOD then the first Adam by his pride and disobedience tooke away : for Adam was a pure Man , and if he had obeyed GOD , he had obeyed him in a most easie matter . And what had it beene to have abstained from the fruit of one forbidden tree , when there was abundance of excellent trees besides ? and therefore the sinne was the more heynous , by how much the easilier the command might have beene obeyed , being a matter of no labour or difficulty . But CHRIST was GOD and Man , and humbled himselfe to obey his Father , in a thing of all things the greatest and most laborious and painefull , in the death of the Crosse , full of paine and ignominie .

Againe , if we consider the eminencie of the person , and the depth of his humility and obedience , nothing can be imagined greater or more meritorious , or more honourable to GOD , then that humble obedience of CHRIST : wherefore most truely said He in the Gospell , I have glorified thee upon earth : 10. 17 4. for he truely glorified GOD his Father with an unspeakable glory in the sight of the Angels and spirits of the holy Prophets and others , who could take notice of it : and if the Angels at Christs nativity , in respect of the humility of the Cratch , did sing Glory to GOD on high , with much greater exultation Luke 2. 14. and joy did they sing the same song for the humility or the Crosse . So that , whereas if man had not sinned , he had onely attayned to be equall with the Angels : now mankind hath obtained by the redemption which is in CHRIST JEsus ; that one man being exalted above all the Angels , sits at the right hand of GOD , and is become head and Lord of Angels and men ; for so St. Peter writes of CHRIST , Hee is gone into heaven , to whom the 1 Pet. 3. 22. Angels and Powers , and might are subject : and St. Paul , Wherefore also GOD hath highly exalted him , and given him a name above every name : That at the Phil. 2. 9. 10. name of JESVS should every knee bowe , both of things in heaven , and things in earth , and things under the earth : So that the Son glorified the Father by the humility of his passion , after an unspeakable manner , and the Father glorified the Son after an unutterable manner also , by exalting him to his right hand ; which glorification resulted upon all mankinde in such a manner , that whosoever shall not acknowledge this great benefit , and give GOD thankes for it , may justly be called most unthankfull .

And as the holy Angels were much grieved at the fall of the first man , as for a heavie affliction befallen their younger brother : so also are they taken and affected with much joy and delight for the plentifull redemption of him by IESUS CHRIST : for if there be joy in heaven with the Angels for one Luke 15. 7. sinner repenting , how great may wee beleeve their joy to bee , when they saw , that the justice of GOD was fully satisfied for mankind , by CHRIST the man , and that by the key of his Crosse , the Kingdome of heaven was opened to all beleevers ? Nor is it to be thought , that the holy Angels did take it grievously , that the man CHRIST was exalted by GOD above them : for they have neither spite or ●nvy in them , but are replete with all ardent and true love ; and Love is not puffed up , 1 Cor. 13 grieveth not at the good of others , but sympathizeth and rejoyceth together , congratulateth no lesse for it , then if it were its owne : for the Angels understand , that this was a most just act of Gods , who doth nothing but most justly and wisely ; and they also have their will so unseparably proportionable and agreeable to the will of GOD , and tyed with such an indissoluble knot of love , that whatsoever is pleasing to GOD , is most acceptable to them .

But the Devill who for a time rejoyced for his victory over the first Man , was much more sorrowfull for the conquest of CHRIST the man , then he was joyfull before . For by the victory of CHRIST it is come to passe , that not onely men , such as Adam was , but also children and women shall insult and triumph over the Devill . It had not beene a disgrace for him to have beene overcome by Adam in Paradise , when he wanted ignorance and infirmity , and was armed with originall righteousnesse , which so subjected the inferiour parts to reason , that hee could not have rebelled , if his minde had not beene rebellious to GOD before : but now to be subdued by a mortall man , a pilgrime , obnoxious and subject to ignorance and concupiscence , is a disgrace in the highest degree : and yet by the grace of Christ he is many times so overcome , as that diverse erect trophees of chastity , patience , humility and love , not withstanding his fiery darts of t●ntations and persecutions .

And here we are againe to admire the altitude of the divine wisedome even beyond admiration . 1 Tim. 6. For GOD , foresaw that the contempt of riches , pleasures and honour , and the like ( which are snares of the Devill , and lead men captive to utter perdition ) was necessary to withstand the tentations of the Devill . What course did then GOD take , that these pleasures and the like might grow bitter to men , and chastity , poverty , humility , patience and contempt of the world might seeme pleasant and delightfull ? Why surely this , he came down himselfe from heaven , and having taken the shape of a servant , and by his example made this bitter but ( wholesome ) medicine so pleasant and sweet , that many men had rather fast then feast , be poore then rich , delight in virginity rather then marriage , and in martyrdome then pleasure ; to obey rather then to command ; to be despised then to be magnified ; to be humble then to be exalted : for who is there , that truly considers GOD in the shape of a man , full of wisedome and grace , and who can neither deceive nor be deceived , to be poore , humble , patient , chaste , and ( which is more wonderfull ) for the redemption of mankinde , to be nayled to the Crosse , and to dye voluntarily , having shed his most pretious blood plentifully , even out of a most ardent love , but wil be incouraged to imitate his example ?

And this was a high invention of the wisedome of GOD , though to the wise of the World , and to carnall men , enemies to the Crosse of CHRIST , it seeme to be foolishnes . But let us gather honey out of the rocke , and ●yle out of the hardest st●ne ; that is , Wisedome out of foolishnes , the wisedome of GOD from the foolishnes of the Crosse . Search and examine diligently , who that is , that hangeth on the Crosse , and why he should so hang , and we shall finde it to be the same , which sitteth betweene the Cherubims , yea at the right Ps. 99. 1. Heb. 1. hand of GOD : and we shall also finde , that he hung not on the Crosse for his owne faults , nor his owne infirmity , nor by the power of others , but voluntarily , out of his earnest desire to satisfie Gods justice for the sinnes of the whole world ; for the honour and glory of his Father , and for the eternall salvation of all the elect : and ( as the Apostle speaketh ) that he might make unto himselfe a most glorious Church , not having spot or wrinkle . Lastly , for the love of us ; for he loved us , and hath given Eph. 5. 2. himselfe for us , to be an offering and a sacrifice of a sweet smelling savour to GOD. And when we shall have found all these to be true ( as they are most true ) let us lift up our selves in our greatest and most intimate love to so great a benefactor , and in imitation of him , begin ardently to thirst after Gods glory , the salvation of the Gentiles , but chiefly the Churches beauty and honour , and our owne eternall salvation ; let us begin to have a hate to iniquity , and to love purity of heart , to partake of the Crosse of Christ , to glory in tribulations and troubles , that after this life , we may be made partakers of the resurrection of the just to glory , and not to everlasting punishment with the wicked .

The depth or profunditie of 1. the practicall wisedome of GOD consisteth in his providence , predestination and judgements . Thy Ps. 39. 6. judgements are like the great deep saith the Psalmist .

1. First , that the providence of GOD is admirable , is gathered out of this , that he ruleth all things immediately , and leads them to their ends , He careth for all alike saith the wiseman , Sap. 6. 7. that is , his care is over all , nothing excepted , so that a sparrow Mat. 10. 29. falls not to the ground without his providence , as our Saviour speakes . He that could number the multitude of things in the whole universe , might in some measure see the profundity of his wisedome , governing and directing all and every thing . A King may governe many Provinces by a generall , but not a particular providence , as having many and severall subjects , and therefore hath ( as is fit ) many subordinate Ministers under him . But GOD so taketh care for singular as all , and for all as singular ; The 30. haires of our heads are numbred by him , and his porvidence watcheth over us , so that none of them perish ; The young ravens also forsaken by the dammes , are not forsaken by GOD.

How securely then may we rest in the bosome of such a Father , even in the midst of darkenesse ? among the monthes of Lions and Dragons , among innumerable legions of spirits : if we adhere to him in sincere love , holy feare , a hope not wavering , and faith not doubting .

Neither doth his providence onely reach to every thing , and things present , but stretcheth from one end to another mightily , and disposeth of all things sweetly ; and he is therefore stiled King everlasting , because he hath appointed the order of all 1 Tim. 1. 17. ages , together with the succession of Kingdomes for ever , from eternity ; and nothing can happen to him either new , or not foreseene by him : and indeed the thoughts of mortall men are fearefull , and our forecasts Sap 9. 14. are uncertaine , as the wiseman speaketh , because we can give none but uncertaine conjectures of things to come : but GOD knows all future things with no lesse certainty , then if they were past or present , and disposed in his minde before the beginning of the world , both the orders and successions of things : and therefore in our liturgy wee truly say , GOD whose providence is never deceived .

But because the reason of Gods providence is most secret , and his judgements deepe , it comes to passe , that many seeing much mischife committed among men , and unpunished , they runne headlong into this opinion , that humane things are either not governed by Gods providence , or at least that all evills are committed by the will of GOD ; both which opinions are impious : but the later the worse , as St. Augustine writeth , But they runne headlong into these L. 1. de Ord. c. 1. errors , who see onely part of Gods providence , and see not the other part : and whereas they ought to expect the issue and end of things , which shal be manifested to all in the day of judgement , they are so bold , as rashly to judge , and by that meanes fall into most grievous errors . And therefore the Apostle cryes out , Judge not before 1 Cor. 4. 5. the time , untill the LORD come , that will enlighten things that are hid in darknesse , and will make the counsailes of the heart manifest . S. Augustine illustrates this point by a similitude ; If ( saith he ) a man in a checkred pavement shall see onely one piece of it wrought , and ( not knowing what the forme of it shall be ) will dispraise the workeman , because he onely sees a piece of it , and not the greatest part : whereas if he saw it finished he would commend the worke and the artificer , it would seeme prepostrous : so many seeing the wicked to flourish , and the just depressed and afflicted , and consider nor know not what GOD reserves for the iniquity of the ungodly , or the patience of the good , and thereupon breake out into blasphemous speeches either with those in Job , He Iob 22. 14. walketh in the circle of heaven , and considereth not our matters : or with them in Malachie , Every one that doth evill , is good Mal. 2. 17 in the sight of the LORD , and he delighteth in them . Another similitude in this case , St. Augustine also useth , If a man either in the beginning or the middle of a verse shall say that it is not good , he wil be accounted a foole ; for he should tarry till all the fillables and feet of it be pronounced , before he dispraise it : so they are very fooles who dare to finde fault with the orderly providence of GOD , before the whole order of it be runne out .

Wherefore if thou be wise , endeavour as much as thou canst , that evill be not committed , for this GOD commands thee : but leave to his judgement why he permits evill ; his judgement may be secret , it cannot be unjust .

2. But although the reason of the providence of GOD in governing humane things be a deepe abysse , yet the reason of eternall predestination and reprobation is deeper by farre . For why GOD should loade many wicked men with temporall goods , and suffer their sinnes to goe unpunished in this life : and on the other side , why he should suffer many innocents to be in want , and be unjustly vexed , scourged and slaine , we cannot finde the cause in particulars or singulars : yet in the generall or universall we may probably assigne some cause . For GOD oftentimes makes the wicked abound with temporall goods , to reward some of their morall workes , not intended to give them life eternall : or to allure them to rep●ntance , and to bring them to desire and hope for eternall benefits : and sometimes punisheth not their sinnes in this life , because he will sufficiently punish them in hell : and suffers godly men to live in poverty , ignominy , and diverse afflictions , aswell to purge their lighter sins , in this world , as to crowne their goodworkes the more gloriously hereafter . But why GOD loved Mal. 1. 2. 3. Jacob. and hated Esau before they had done either good or evill , who will search after the reason ? And this it was at which the Apostle wondred , that , being twinnes , the sons of one Father and Mother , GOD should love the one by predestination , Ro. 9. 11. and hate the other by reprobation . And least any man should object , that GOD foresaw the goodworkes of the one , and the evill of the other , the Apostle by way of prevention saith , that this was done , that the purpose of GOD might remaine according to election , and alledgeth or quoteth the words of GOD by Moses , I will have mercy on Exo. 33. 19. whom I will have mercy , &c.

3. Who also would not be astonished to consider , that Iudas the traytor should persevere so long in good workes , and in the end of his life to fall and perish : and that the thiefe , who all the time of his life should continue in evill workes , and in the end of his life to be converted , and flee from the Crosse into Paradise ? But thou wilt say , Iudas betrayed Christ , and the thiefe confessed him . This is true , but could not Christ have looked upon Iudas , as he did upon Peter ? and could he not infused that effectuall grace into Iudas , which can be rejected by no hard heart ? and could not Christ have given faith and repentance to both the theeves , as to one , or have suffered both of them to have died in their sinnes , as he did one of them ? and who can give a reason why GOD translated some , least wickednesse should alter their understanding , as is Sap. 4. 9. said of Henoch ; and not others , but suffers them to become evill of good men , and to finish their dayes in wickednes . What shall we say of whole Countries , whereof some are sooner , some later called to that faith , without which , none can be saved ? He that hath not beleeved is already judged , saith the Apostle ; and againe , Whosoever Ro. 10 ▪ 13 14. calleth upon the name of the Lord shal be saved : But how shall they call on him in whom they have not beleeeved , & c ? These are Gods highest secrets and most deepe , which he hath placed in the abysse of his wisedome , which the Apostle admires , but opens not , when he cryes out , O the Ro. ii . 33. depth both of the wisedome and knowledge of GOD how unsearchable are his judgements , and his wayespast finding out ! Who knew the minde of the LORD , or Ro. 11. 34. who was his counsailor ? This onely we may kn●w , that there is no iniquity with GOD , and that in the last day there will be none but must confesse and say , Just art thou ô LORD , Ps. 145. 17. and just are thy judgements ; and this use we may make of this secret , that no wicked man despaire , nor any good man presume of his salvation : and that good men distrust not of any mans conversion , let them pray for all , and be sollicitous of their salvation : and on the other side , let none though good and holy , grow insolent , considering no man knowes what to morrow may produce : but let every man work● his owne salvation infeare and trembling . Phil. 2. 12

Now all these things considered , strive by good workes to make thy vocation and election 2 Pet. 1. 10. sure , saith St. Peter : and what these workes are the Apostle St. Iohn tells us , Little children , 1 Io. 3. 18. let us not love in word , neither in tongue onely , but in deed and truth . It is love , without which no man is saved , and with which , no man is condemned ; and love is shewed by workes : when any man , neither out of hope of temporall retribution , or out of extraordinary and inordinate affection to the creature , but in hearty and pure love to GOD and his neighbour , either gives almes liberally to the poore , or forgives injuries to his enemies : and that not onely for a time , but he which endureth to the end Mat. 10. 22. shal be saved . Therefore the Apostle saith , Give diligence , that is , be earnest , anxious and sollicitous in the businesse or worke of eternallsalvation . And truly , if there be any probable argument of Gods election , this is it , when a man being more sollicit●●s of his salvation then of any other thing , ceaseth not to pray to GOD for the guifts of true repentance , true humility , perfect love and charity , and perseverance to the end : and not onely satisfied with prayer , but strives to seeke the Kingdome of heaven and the righteousnesse Mat. 6. 33. thereof , and to find● it with all his force and strength .

DEGREE XIIII . By the Consideration of the Mercy of GOD.

THe spirit of GOD in holy Scripture doth wonderfully excell this mercy of His , insomuch as he preferres it before all the rest of His workes , for so saith the Psalmist , The LORD is loving unto every Ps. 145. 9. man , and his Mercy is over all his works . We shall easily see the magnitude of this divine attribute , if we diligently consider it , according to the 4. former dimensions .

The latitude of Gods mercy 1. consists in this , that GOD , and GOD alone can deliver us out of all our miseries , and this he doth , not for any benefit to himselfe , but out of the love which he hath and beareth to all things created . It is true , that created things can take away some miseries , as bread , hunger ; drinke , thirst ; clothes , nakednes , and knowledge , ignorance , and so of the rest : but no creature can take away all miseries : besides there are some miseries , which are so much the more grievous , by how much the more hidden and inward : and none can give ease or remedy to these , but GOD onely : such are the snares of the Devils , who are many , most subtill , powerfull , and ill affected to us : such also are the errors and blindnesse of the minde , and of an erroneous conscience , which we see not in our selves ; so that oftimes we seeme to be very well , touching the inward man , when as indeed we are in a miserable plight and dangerous : and who can deliver us from these maladies , but onely the Almighty Physician ? And therfore when GOD heales us of these infirmities , and we have no feeling of the cure , we never returne him thanks , and so it may truly be said of us , that GOD is good to the unthankfull Luke 6. 35. and evill : for we scarce know the least part of Gods benefits , neither give him thankes for them with that devotion and humility we ought .

Againe , created things not onely take not away all miseries , but some few : and those they take not away from all men , but from a few . It is GOD onely that can deliver all men from all miseries ; and although he doe not take all from all men , yet there is no man , who participates not of some mercy of God , for as King David saith , The earth is full of the goodnesse of Ps. 35. 5. the LORD ; and as our Church in the Liturgy saith , O GOD whose nature and property is ever to have mercy , because it belongs to him to take away misery , who wanteth misery , and to him onely it appertaines to free all men from all misery , that onely is free himselfe from all misery ; and who is he , but onely GOD , who is pure act , and the chiefe good , and from whose essence proceeds all blessednesse .

O that thou couldst but attaine by thy thoughts what a life is that of GOD thy Father , which is elevated above all misery , and is pure and altogether happinesse it selfe ; how wouldst thou desire to be lodged in his brest , that it might be said of thee , There shall no evill happen Ps. 91 10. unto thee , neither shall any plague come nigh thy dwelling .

But thou wilt say , If GOD can take away all miseries from all men , why doth he not so , being a Father of mercies , that is a most mercifull Father ? 2 Cor. 13 whence comes it , that so many miseries abound in mankinde under the goverment of a Father of mercies ? why is it rather said , The earth is full of the mercy of the LORD , then the earth is full of misery ? It is true , that GOD can take away these and all miseries , but he onely removeth those , which his wisdome thinketh fit to be taken away . And the wisedome of GOD thinketh it not expedient for men themselves , to take them all away , and that it is sometimes mercy , not to remove misery , that a place may be prepared for greater mercy .

The Apostle prayed three 2 Cor 12. 8. times to have the prieke of the flesh taken from him , but was not heard , because Gods power might be shewne in weaknesse . GOD tooke not away from Lazarus Luke 16. the misery of poverty and sores , that with the greater mercy he might be carried by the Angels into Abrahams bosome : and where would there need the worke of mercy from the rich , if there were not poore , hungry , thirsty , naked , sicke , pilgrimes and prisoners , upon whom they should be exercised ? and if there were no tentations of the Devill , where should be the reward for them which withstand them ? if labours and sorrowes were not , where would be the crowne of patience ? and if no persecutors , what would become of the crowne of Martyrdome ? and therfore in this pilgrimage , both of these sayings may be true , that the Earth is full of miseries , because even sinnes themselves are miseries , and great ones ; and the earth is full of the Mercy of the LORD , because conversion of sinners , and many almost infinite spirituall and temporall blessings of GOD , what are they , but continuall and great mercies of the LORD our Creator ?

Let us then give thankes to our good GOD , for his mercies , in that , as our tribulations increase in this our pilgrimage , so our comfort increaseth by his mercy to us ; Thy mercy reacheth Ps. 36. 5. to the heavens , saith the Psalmist to GOD , because there shall be mercy without misery ; and because mercy shall take away all misery altogether .

Now the longitude or length 2. of Gods mercy , is his long suffering or patience , which the Scripture useth to joyne with mercy , as a part or species of it , for so speaketh the Psalmist , The LORD is full of compassion Ps. 103. 8. 145. 8. and mercy , long suffering and of great goodnesse .

And indeed the long suffering or patience of our most mercifull LORD is very admirable , such as we cannot finde either in masters towards their servants , or in parents towards their children , though both sorts of them be men .

1. And first , GOD is long suffering towards sinners , expecting them with incredible patience , sometimes from their childhood to the extremity of old age , bearing the breaking of his Law , and the tearing of his name ; and in the meane time doing them good from heaven , giving them raine and fruitfull Act. 14. 17. seasons ; replenishing them with food , and their hearts with gladnesse , as the Apostle speaketh . And where will you finde among men , either a master , or a parent so gentle and facile , who if he perceive himselfe to be sleighted or abused by his servant or son , and that they persevere long in this obstinacie , at the last doe not turne them out of dor●s ? But the mercy of the LORD is not overcome by the wickednes of men , but it dealeth patiently with them , not desiring that any should perish , but all men to come to repentance ▪ 2 Pet. 3. 9 and even making as though he saw not their sinnes because they Sap. 11. 23 should amend .

2. Againe , his patience is seen more , in that many sinners by his grace are drawne out of the lake of misery , and the mire of dregges , and of children of darknesse are made sons of light , and from the guilt of eternall death , to the adoption of the sons of GOD , and called to the hope of the Kingdome of heaven : and though they relapse often to their former filthinesse and ingratitude , yet are they not forsaken by the long suffering of GOD , but are lovingly expected and invited to repentance : and if they shall heartily repent at any time , they are received to a kisse of peace and attonement , and restored to former favour , as the prodigallson was of a most mercifull Father . It was not without cause , that St. Peter ( demaunding of our Saviour how often he should forgive his brother sinning against him ) was thus answered by him , I say not unto thee , unto Mat. 18. 22. seaven times , but unto 70. times seaven times , for he would have us do the same , which he himselfe doth in pardoning sinners . And he hath set no bounds to his reconciliation , but onely the end of our life ; for as long as we live , if it be to 100. yeares or upward , yet wee are received at any time before death by a most loving Father , if ( after many relapses ) we seriously repent : there is no repentance comes too late ( if it be serious , and from a heart truely contrite and humble ) to receive mercy from GOD. But yet no man ought therefore to abuse the lenity and goodnesse of GOD , and de●erre his repentance from day to day , seeing no man knowes ▪ what houre or day the soule will leave the body , and appeare before the Tribunall of a most lust ludge : but rather all men should be invited and allured to repentance , by this so great and incredible goodnesse of GOD : For if GOD be so gracious towards sinners ( often relapsing ) how great will his favour be to those , who after they have once tasted of it , can never be drawne to be separated from it , notwithstanding any tentations beating against them ?

3. There is also another admirable patience and long suffering of GOD , which he useth in tollerating the offences of godly men : for GOD of his goodnesse hath made us of enemies , his friends , sons of servants , and heires of his Kingdome , being guilty of eternall death : and yet such is our ingratitude , that we daily render evill for good : for if the Apostle said , In many things we offend Ia. 3. 2. all , what may wee say ? who stand in so farre a distance from the Apostles perfection ? for wee talke with GOD in our prayers , and presently we are distracted by our imagination with other thoughts , and as it were turne our backs to GOD : What Master would suffer his servants standing before him , and speaking to him , to turne to his fellow servants , as it were in contempt of him , and to talke with them ? What shall I say of idle words ? of vaine thoughts ? of unfruitfull workes ? of excesse in diet , sleepe , apparrell and play ? of our negligence and loose cariage in our holy service to GOD ? of our omission of brotherly correction ? and of innumerable other offences wherein wee daily offend ; and yet our GOD is good and gracious , and of great mercy Ps. 86. 5. to all them that call upon him ; he beares with this rudenesse and incivility , and ( as I may so speake ) this foolishnesse of his children , which certainely men would not indure at the hands of men , for he knoweth whereof we are made , and deales 103. 14. with us , as a mother with her little childe , whom she cherisheth and nourisheth though perhaps it strike her . Yet though GOD beare with many of our offences here , because they doe not so breake the bonds of his love , as to deprive us of the right of our inheritance : yet they shall not goe unpunished in the day of judgement , when we shall give an Mat. 12. 36. account of every idle word , unlesse we shall in the meane time wash them away by teares of repentance . But to end this point , GOD is mercifull and long suffering , he will not alwaies Ps. 103. 9. be chiding , neither keepeth his anger for ever .

The height or altitude of Gods mercy comes next in order 3. to be spoken of , which is taken from the cause moving him to be mercifull , which certainly is most high , and exalted above the heavens , according to that in the Psalme , His mercy reacheth Ps. 36. 5. 89. 2. to the heavens ; and Mercy shall be set up for ever , thy truth shalt thou establish in the heavens , which mercy of his differs from that of men , in diverse respects .

1 Some men are mercifull to other , because they stand in need of their helpe , and this is the lowest Degree of mercy , because it reflects upon their owne profit and commodity , as to our Dogges , Horses , and other cattell .

2. Others are pittifull for co●sanguinity or friendship , because they are our children , brethren , friends or familiars , to whom we extend our mercy : and this is a Degree a little higher , and begins to have some reason or resemblance of vertue .

3. Lastly , others are mercifull , because they are their neighbours , and ( in that respect ) men , created by the same GOD out of the same mould : and therefore they make no difference whether they be friends or enemies , good or bad , kindred or strangers : but pitty all alike , whom they know to be created after the image of GOD ; and this is the highest Degree that mortalls can reach unto . But GOD hath pitty upon all things , because they are his creatures , and especially upon men , because they are his images , and more specially yet , upon good men , because they are his children , heires of his Kingdome , and coheires with his onely begotten Son .

But if thou wilt demaund , why GOD created the World ? why he made man after his owne image ? why he hath justified the wicked , and made them heires of his Kingdome ? nothing at all can be answered , but because he would ; and if thou askest why he would ? nothing can be said , but because he is good : for goodnesse diffuseth and communicateth it selfe willingly . In heaven hath hee established his mercy , and from Ps. 89. his highest habitation , ( from the heart of the Father ) hath it descended and filled the earth , The earth is full of the mercy of the LORD , saith the Psalmist . Ps. 33. 5. Therefore as he found matter enough in us to deserve punishment , so hee found enough in himselfe to have mercy upon us .

Lift up thy selfe then , and with the eyes of thy mind in that high fountaine of mercy , behold that purity , mixt with no intention of his owne profit ; and when thou hearest the Schoolemaster of all men perswading and saying , Be mercifull Luke 6. 36. as your heavenly Father is mercifull , strive as much as thou canst , to have not onely compassion upon thy fellowservants , but be mercifull to them with that pure affection , which our heavenly Father pitties us . If thou remit an injury to a detractor , or malicious accuser , doe it heartily , committing the offence to perpetuall oblivion ; for our Father forgets our offences saith Ezechiel , and Looke how wide the East is from the Eze. 18. West , so farre hath he set our sinnes from us ( saith David ) least they should doe us harme Ps. 103. 12. any longer . If thou givest almes to a poore man , understand that thou dost rather take then give , because he that giveth to the poore lendeth upon Prov. 19. 17. usury to the LORD , as Solomon saith , and therefore give it humbly , and reverently , not as an almes to a poore man , but as a present to a Prince . If thou sufferest any ill , to profit thy necessitous neighbour , consider how farre short thou comest of thy Lord , who gave his life and blood to doe thee good . So it shall come to passe , that without hope of earthly reward , or any itch of vaine glory , and out of the pure and onely love of GOD and thy neighbour , thou shalt be a good proficient in the Schoole of mercy .

In the last place , the depth of 4. Gods mercy comes to be considered , and as the height of it shines chiefly in the cause , so the depth seemes to be sought in the effects .

Therefore , that mercy which descends onely to words , hath little depth in it , but may rather be called superficiall : and that mercy is to bee reputed more deepe , which relieveth and refresheth those which are in misery , not onely with comfortable words , but reall deeds and benefits : and that the most deep of all other , which helpeth those which are miserable , not onely by speaking and giving , but in suffering and co-assisting in labours and sorrowes . Now our GOD , of whose mercy is neither number nor end , is by all these wayes mercifull to us .

1. For first , hee hath sent comfortable letters , ( his holy Scriptures ) to us as it is said in the Booke of the Maccabees , we have the holy bookes in 1 Mac. 12 9. our hands for our comfort . And not onely doth GOD speake to us , and promise us ayd and protection by his letters , but by the sermons of preachers , who are ambassadours to us for CHRIST in this pilgrimage . 2 Cor. 5. 20. I will hearken ( saith David ) what the LORD GOD will say concerning me , for hee shall speake peace unto his people , and Ps. 85. 8. to his Saints , that they turne not againe .

2. Againe , the benefits wee receive by Gods mercy in cu●ing our manifold miseries aswell temporall as spirituall are so many , as that they cannot be numbred : for every where he crowneth us with mercy and loving kindnesse , that is , he compasseth 103. 4. us on every side , with the benefits of his mercy .

3. Thirdly , his mercy descended by the mystery of the Incarnation , to labours , sorrow , hunger , thirst , ignominie , repr●●ches , stripes and wounds , to the crosse and death , to redeeme us from all iniquity , and from everlasting death , due to sinne . C●n there be any abysse more 〈◊〉 to which the mercy of God could descend ? yes , there is , for he did not this out of due debt , but of meere grace : He Es. 53. was offered because hee would , saith Esay ; for who compelled the Son of GOD ( who Phi. 2. 6. 7 thought it no robbery to bee equall with GOD ) to take on him the forme of a servant , to make himselfe poore for us , that ● Cor. 8. 9. we through his poverty might be made rich : and to humble himselfe Phil. 2. 8. to death , even the death of the Crosse , to quicken and exalt us ? certainely it was onely his love that forced him , his onely mercy compelled him . And yet there is another thing more deep , a deeper degree : for in this worke of our salvation , hee would have us communicate and participate in his glory and honour . The Angels song seemed to be a fit division , Glory to GOD in the highest , and peace in earth , the honour to GOD , the profit to men : but the mercy of GOD would have all the profit to be ours , and the honour part his , part ours .

4 Lastly , the mercy of GOD is most profound and deepe towards men , especially good men and fearing GOD , in regard that this mercy exceeds the affection of Father or Mother , then which , upon earth wee finde none greater : Can a woman forget her child ( saith the Prophet Esay ) and not have Es. 49. 15 compassion on the Sonne of her wombe ? though she should forget , yet will I not forget thee , And the Psalmist , Like as a Father pittieth his owne children , Ps. 103. 13. even so is the LORD mercifull to them that feare him . And least any should say , that there may be parents found , whose love is sometime changed into hatred , The mercifull goodnesse 17. of the LORD endureth for ever and ever , upon them that feare him : and for the continuance of this his mercy , the Apostle maketh us secure , when he calls GOD The Father of 2 Cor 13 mercies and GOD of all consolation : and therefore hee is not onely a Father of them that feare him , but a most mercifull Father , and most ready to comfort his children : for hee taketh away and easeth them of the miseries of their afflictions and tribulations , which hee judgeth fit to deliver them from , and in that respect shewes himselfe a Father of mercies : and in those miseries which he thinketh not expedient for them , to be taken away , hee endueth them with unspeakeable comfort , whereby they may beare them with ease : and in that regard , hee declares himselfe to bee a GOD of all consolation . Now the Apostle calleth him the GOD of all consolation for two causes .

1. Because GOD knoweth how to comfort his in every kind of tribulation , which certainely the world cannot doe , because it oftimes understands not the cause of the affliction : and therefore it was , that Job Iob 16. 2. called his friends miserable comforters , because they knew not the cause of his disease , and misapplyed the cure . Or else sometimes the tribulation is so great , that no humane comfort can asswage it : but GOD is a most wise and omnipotent Physician , hee can cure any disease ; and therefore the Apostle saith , that he comforteth 2 Cor. 1. 3 us in all our tribulation

2. Secondly , GOD is called GOD of all Consolation , because hee knoweth how to comfort us so plentifully , that it is better to suffer tribulation with such comfort , then to want both : as in the case of Martyrdome . Therefore no mervaile if the Apostle said I am filled with comfort , and am exceeding 2 Cor. 7. 4. joyous in all our tribulation : and againe , Which comforteth us in all our tribulations , that we may be able to comfort them 1. 4. which are in affliction .

And what thinkest thou of this so large , deepe , daily , pure and immense mercy of GOD , who needs none of our goods , and yet out of the abundance of his love , is so sollicitous of his poore servants , as if all his good depended on them ? What thankes therefore wilt thou returne to him ? what canst thou ever doe , to avoyd the staine of ingratitude for such mercy ? at the least endeavour asmuch as thou canst to please him . And because it is written , Bee mercifull as your heavenly Father is mercifull , and Luke 6. 36. Ecclus. 30. 23. Love thine owne soule : begin first carefully to finde out the miseries of thine owne soule ; for the miseries of the body are obvious enough , and there is no need to admonish a man to pittie his body : for if it want meate or drinke but one day , or sleepe but one night , or by chance receive a wound , presently we bewaile the case of it , and seeke remedy for it . But the soule may fast whole weeks without food , or lye languishing with infirmities , or peradventure lye dead , and no body lookes after it , no body hath compassion of it . Therefore visite thy soule often , examine the severall powers of it , whether they be well or not , whether they profit in the knowledge and love of the true good : or on the other side , whether it be ill affected with ignorance , or languish with concupiscences of diverse kinds ; whether the mind be blinded with malice , or the will corrupted with the disease of hate or pride : and if thou findest thy soule in this evillstate , call unto GOD and say , Have mercy upon me ô LORD , for I am weake . Seeke spirituall Physicians , Ps. 6. 2. and use remedies in time . Then pitty other poore soules , where of a number perish , and yet CHRIST died for them . O if thou didst but know and well weigh the price of soules , that is , the pretious blood of the Son of GOD ; and withall the exceeding great slaughter of them by the infernall wolves , and roaring Lyons , the Devils : certainely thou couldst not choose but with all thy heart take compassion on them : and labour aswell by prayer to GOD , as by all other meanes to obtaine their deliverance . Lastly , have compassion also upon the corporall necessities of thy neighbour , and that not in word onely , but in workes and truth , remembring alwaies , that Blessed are the mercifull , for they shall obtaine mercy . Mat. 5. 7.

DEGREE XV. By the Consideration of GODS Justice , compared with a Corporall magnitude .

THe Iustice of GOD in holy Scriptures is taken foure wayes .

1. For Vniversall Iustice or Righteousnes , which containes all vertues , and is the same with sanctity or goodnesse , The Lord i● righteous i● all his waies , and Ps. 145. 17. holy in all his workes .

2. Secondly , it is taken for Truth or faithfullnes , as in another Psalme , That thou mayest be justified 51. 4. in all thy sayings .

3. Thirdly , for d●stributive Iustice , Iustice in rewards , according to that of St. Paul , A 2 Tim. 4. 8. Crowne of righteousnesse is layd up for me , which the Lord the righteous Iudge shall give me at that day .

4. For revenging Iustice . Iustice punishing offences ; as it is in another Psalme , Vpon the ungodly Ps. 11. 7. he shall raine snares , fire and brimstone , storme and tempest , this shal be their portion to drinke .

The greatnesse therefore of this divine Iustice will appeare the better , if we consider the latitude of universall Iustice : the length of it , that is , his truth and faithfulnes ; the height of it , in Gods distributing rewards in heaven : the depth of it , in scourging the wicked with eterna●l punishments in hell .

To begin with the latitude . 1. That is said to be universall Iustice or Righteousnesse in men , which disposeth a man to carry himselfe in all his dealings , according to all Lawes : and by that , hath in him all vertues , aswell theologicall as morall . But there is one vertue above the rest , which containeth all other vertues , and commands and rules the acts of them , directing them to the last end , and this is called love ; which vertue , although in it selfe it be but particular , and but one of the Theologicall vertues , yet it may be truly called universall , for it disposeth a man to behave himselfe well , both to God and towards his neighbour , and thereby fulfilleth the whole Lawe ; for so speaketh the Apostle , Love doth not evill to his neighbour : Ro. 13. 10. therefore is Love the fullfilling of the Lawe : and he that 8. loveth another , hath fulfilled the Law . And therefore St. Angustine De na. et gr● . 6 ▪ 70. saith , Love begun , is Righteousnes begun : Love increased , is Righteousnesse increased . Great Love is great Righteousnes : perfect Love is perfect Righteousnes . Now in GOD are all vertues which presuppose no imperfection : and instead of those which presuppose imperfection , there is some what far better and more excellent : where by it is , that no goodnesse is wanting to him , but rather ●o great and infinite goodnes and holines , as that he may be justly stiled , onely good , onely holy . And therefore it cannot be ●aid that there is faith in GOD ( a ●heologicall vertue ) Heb. 11. 1. because 〈◊〉 is the evidence of things which are not seene : but GOD seeth all things : neither may Hope be said to be in GOD , for hope is an expectation of things to come , and that which is seen is not hope : but GOD expecteth Ro. 8. 24. nothing , because he enjoyeth all things from eternity . Repentance for sinne is not in God , because God cannot sinne . Humility is not in God , because this vertue keepeth a man backe , least he vainely ascend above himselfe , and causeth him to keepe his own station : but God hath nothing above himselfe to ascend unto , being the most high . But most ample love , and almost infinite and immense is in God , for he loveth himselfe with infinite love , because hee onely perfectly knoweth infinite goodnes , which is his owne essence : he also loveth all his creatures , Thou lovest all things which are , and hatest nothing that Sap. 11 , 24. thou hast made , saith the Wiseman : for God knoweth by his wisedome to sever evill from good , that is , defect from nature , even in Devils , and the worst of men : and nature hee loves , because he made it , defect he hateth , because he made it not . Lastly , love is so true in God , as that he would be called by that name ; God is love saith St. Iohn . But our love compared 1 10. 4. 16. with his , is most streight and little . There are very many things which we love not , because we know them not : many of those things also which we know , we love not , because we easily discerne not good from evill in them : and we love not many good things well , and in that regard with true love , because we are evil our selves , and rather leane to concupiscence , then to love . And we love God but with an unperfect love ; not onely because we love him not so much as his goodnes deservs ( to which measure or perfection of love , the Angels themselves attaine not ) but also because we love him lesse then we should , and lesse also then we might , if we would give our selves more carefully and diligently to prayer and meditation . This verture of love is accompanied in GOD with many other vertues , as with singular magnificence , liberality overflowing , goodnes , humanity , patience , long suffering , more then fatherly gentlenes , truth & faithfulnes never failing , mercy filling heaven and earth , most upright justice and impartiall : lastly , most pure holines , and so cleare , that the Starres are not cleane in his sight , and the Cherubims Iob 25. 5. astonished at it , cry Holy , holy , Esa. 6. 3. holy , Lord God of Sabaoth .

Oh that thou wouldst consider this seriously , with what feare and trembling wouldst thou performe thy prayers and praises to him ? But to proceed to the rest .

The longitude of the divine Justice consists in truth and 2. faithfulnes . Of his faithfulnes wee read in diverse places of Scriptures , Thy faithfulnes reacheth Ps. 36. 5. to the clouds saith the Psalmist , and Faithfulnes is the girdle of his reynes , saith the Prophet Esay . Great is thy faithfulnes Es. 11. 5. La. 3. 23. 1 Cor. 1 9. 10. 13. 2 The. 3. 3 2 Tim. 2. 13. Heb. 10. 23. 110. 1. 9. Ps. 145. 17. saith Jeremy God is faithfull saith the Apostle in diverse places : He abide the faithfull , and He is faithfull that promised . He is faithfull and just saith St. Iohn , and King David , God is righteous or faithfull in all his waies : that is , the promises of God pronounced by the mouthes of his Prophets many ages since , never shall , never were voyd , or of no effect , but are more sure and stable then heaven and earth , for so saith our Saviour , Heaven and Earth shall passe ▪ Luke 21. 33. but my words shall not passe : and It is more easie that Heaven and Earth should passe away , then tha● 16. 17. one title of the Law should fall away ; where our Saviour understands by the Law , the truth not onely of his commandements but of his promises ; for whatsoever God hath commanded , are either to be kept , or those to be punished that breake them : and what he hath promised , are established with everlasting stability : The word of our God shall stand for ever saith the Prophet Esay 40. 8. Ro. 3. 4. Heb. 6. 18. Esay ; and the Apostle , God is true and every man a lyar , and againe , It is impossible for God to lye ; the reason of which speech is , because he can neither be deceived , being wisedome , nor deceive being goodnesse , nor faile , being omnipotence . But Men , although wise , good and mighty , may be deceived , and deceive : because they neither know all things , nor can performe all things which they can ; for though they be good when they promise , a while after , they may become evill , and not willing to performe their promises .

Wherefore if thou be wise , put thy confidence in God alone , cleave onely to him , and cast all thy care on him alone ; Walke Mic. 6. 8. humbly and carefully with God , and he wil be carefull of thee ; take heed that thou offend not his justice , and his mercy will ever protect thee , neither shalt thou need to feare what the Devill or man can do against thee .

The altitude or height of 3. Gods Iustice is seene in the retribution of the heavenly reward , which hee as supreme Iudge hath prepared for those which live well and godly ; and we shall soone know what the height of this Iustice is . 1 If we compare the Iudge God , with men Iudges . 2 If we compare reward with reward , that is , the reward which God gives , with that which men usually give .

1. Men Iudges , and Princes too , have many lets or hinderances from fully rewarding those which serve them : For first either they cannot , for want of sufficient meanes to reward every ones deserts : 2. Or either they know not the merits of their followers , or cannot justly value them : 3. Or out of the wickednesse and covetousnesse of mind , or some other perverse affection , they will not duely reward them which deserve : 4. or lastly , either they which should give , or they which should receive their rewards , are prevented by death from giving or taking : But God gives to all good men , not onely according to their desers , but above them ; for what more meane desert can be imagined , then to give a cup of cold water to a thirsty soule ? Mat. 10. 43. yet GOD hath promised that this small worke of mercy shall not loose its reward : and the largenesse of the reward S. Luke describeth , Good measure , pressed Luke 6. 38. downe , shaken together . 1 Nor is there any danger , that GOD will not be of ability to performe with us , being Lord of all things , and can by a word speaking increase and multiply all things infinitely . 2 Neither is it to be feared , that GOD should be deceived in the number or value of our deserts , being the most wise , and all things lying open to his eyes , and he searching the reynes and hear●s of his well doing servants , and understands , with what minde , intent , fervor and diligence they have done any thing . 3 Neither may any suspect , that GOD hath any evill meaning to defraude his poore servants and children of their just reward , being faithfull in all his words . 4 Lastly , he cannot dye , being immortall , and all things live to him , so that there is no danger , that any shall be prevented or hindered by any meanes from receiving their due rewards : and therefore in all these respects , it is most safe to transact with GOD , as amost just Judge , and a dangerous and foolish thing , to put any confidence in man , or to expect from them , any just recompence for our paines and labour .

2. Let us now compare rewards with rewards , divine with humane , heavenly with earthly ; and I would demand what it is that men can retribute to those , who all their lives long labour for them , breaking many nights sleepe , and putting their lives in danger for them ? O the blindnesse of men ! what can men repay , but small , base , transi●●ry , and things of small continuance ? But GOD giveth , great , sublime and eternall things , and yet those are much hunted after , and these despised . St. Chrysostome Hom. 24. in Mat. compares Palaces , Cities , and the Kingdomes of this world , which worldlings so much admire , to those brittle fabriques , which children make of chalke or clay , which being made by them with much labour , are derided by those of elder growth , and are spoiled with the kicke of a mans foot : and so are all those great & stately Palaces , Towers , Castles and Kingdomes , but cotages of lome , in respect of the celestiall and eternall and derided by the Angels , and easily subverted by our heavenly Father ; whereby we may understand , that all earthly things are altogether vaine and transitory : which although there be but few , who now consider it , yet all of us at the last day , shall fully understand how little they have profited us : and St. Hilary confirmes Comment ▪ in 10. Mat. this , when he saith , The day of judgement will discover how vaine , and how little worth all these things have beene .

But let us more narrowly looke and consider , what manner of rewards Gods are , which are so sleighted of most men in respect of these petty earthly recompences . I First , in that heavenly Kingdome , there shal be all the good things which may be desired ; for they which shall inherit that Kingdome shall be blessed : and blessednesse is a perfect accumulation of all good things heaped together . There shall be all the good things of the mind , Wisedome and vertues : of the body , beauty , health and strength : externall good , riches , pleasure and honour . Lastly , all these shall be in full perfection and eminencie . For GOD who shewed his power in the creation of the World of nothing : and his wisedome in governing and providence : and his love and goodnes in the redemption of mankinde , by the mystery of the incarnation and passion of his Son : will then manifest the magnificence of his glory , and the munificence of his bounty , in the distribution of rewards , prizes and crownes to those , who have triumphed here over their enemy the Devill . And this wisedome shall not be a speculation of the divinity in things created , but the very open vision of the essence of God , the cause of all causes , and of himselfe the chiefe truth , by which most resplendent sight , the soules of the Saints shall shine with so cleare a light , as that St. John speaking of that future glory saith , We shal be like 1 Io. 3. 2. him , because we shall see him as he is . From this excellent wisedome shall proceede love so ardent , as that adhering alwaies to that chiefe good , it neither will nor can beseparated from it . So that the whole soule , and all the powers of it shall ever remaine in this excellent state and condition . The body shall shine Mat. 13. 48. as the Sunne , as our Saviour speakes , and that shall be its beauty : the health of it shal be immortality : the strength , impassibility : lastly the body , which is now a creature , shall then be spirituall , that is , obedient to the command of the spirit , so that it shall surpasse the winds in agility , and pierce even walls with its subtilty . The riches of it shall be , to want nothing , as also to possesse all things in and with God , for he shall make him ruler Mat. 24. 47. over all his goods . What shall I say of pleasure ? seeing it is said , They shal be satisfied with the plenteousnes of thy house , Ps. 36. 8. and thou shalt give them drinke of thy pleasures as out of theriver : now what mind can conceive the delight of enjoying the chiefe happinesse ? of seeing beauty it selfe ? of tasting pleasure it selfe ? of entring into the joy of our Lord , that is , being made partakers of his pleasure , which makes him happy ? Now the honour and glory of the Saints exceeds all that can be spoken : for in the Theatre and view of the whole world , of all men and Angels , shall the Saints be praysed and crowned by GOD himselfe , which exceeds all honour , and shall be placed in Christs throne , as partakers , or partners of his Kingdome : for so we read in the Revelation , To him that overcometh Apoc. 3. 21. will I grant to sit with me in my throne , even as I overcame , and sit with my Father in his throne . And if to all these we will adde eternity as an unspeakeable seasoning and relish to them , who then can conceive the greatnesse of this heavenly happinesse ? and all this , which we cannot conceive by thought , we shall finde to be true , by possessing , if by our sober , just and godly life , we shall attaine to that blessed Countrey : for certainely , those good things shall endure for ever , which the servants of GOD by his grace shall procure , with a little labour here .

What sayest thou then ? hadst thou rather please thy selfe with children , in framing these little buildings of lome , then to strive to get possession of an everlasting Kingdome ? art thou better contented to delight thy selfe with the pleasures of beasts , ( which is horrible to thinke ) then to enjoy the ineffable joyes which the Angels ? GOD by his mercy forbid , rather pray to GOD , to give thee his feare , and that the obedience of his Law may be more sweet unto thee then the honey and the honey combe , and Ps. 19. 10 that crucifying the flesh with the concupiscences thereof , thou mayst aspire to the spirituall and everlasting delights of his Paradise : and pray to him , to give thee grace , to follow the steps of thy Saviour Christ , who was meeke and lowly in heart , Who when he 1 Pet. 2. 23. was reviled , reviled not againe , when he suffered he threatned not ; and that he would give thee grace , to live soberly , justly Tit. 2. 12. and piously in this present world , that thou mayst with some boldnesse expect and wayt for that blessed hope , even the coming of the glory of the great GOD , and of our Saviour the Lord Iesus Christ .

It remayneth , that we consider the justice which GOD 4. executeth , in punishing sinners , in the 〈◊〉 a●yss● of hell : which if we will doe seriously , we shall understand that to be very true which the Apostle tells us , It is a fearefull thing to fall Heb. 10. 31. into the hands of the living God . For to ( follow the order which we held in his rewarding justice ) GOD the just Iudge punisheth the very least offences , such as every idle word , as we reade in the Gospell , Of every Mat. 12. 36. idle word that men shall speake , they shall give account thereof at the day of judgement . Now , there are many faults which men punish not , either because the offenders make resistance , or escape by flight ; or because they are ignorant of the committing of them , and want sufficient proofes to convict the malefactors : or because they are corrupted with bribes , or favour , so that they will not punish them : or else they themselves are as wicked as the offenders , and so connive at them : But GOD is omnipotent , so that no man can withstand him : and is omnipresent , so that none can be hid from him , Whither shall I goe ( saith David ) from Ps. 139. 6 thy spirit , or whither shall I goe from thy presence ? If I climbe up into heaven thou art there , if I goe downe to hell , thou art there also . Againe , GOD is most wise , and knoweth all things , even in the most secret and inward corners of the heart : neither stands he in need of witnesses to prove the faults of men , when their owne consciences are instead of a thousand witnesses to him . Lastly , no bribes nor favours can corrupt his justice , because hee needs none of our goods , nor feareth our favour or displeasure . It remaines then , that there is no sinne , neither great nor little , grievous nor light , that can escape the revenging justice of GOD , unlesse it be washed away before by repentance : for by how much the more plentifull his mercy is towards us now in pardoning , by so much the more rigid and severe will his justice be after this life in revenging . Of this time of repentance the Prophet Esay speaketh , In an Es. 49. 8. acceptable time I have heard thee , and in a day of salvation I have helped thee , which the Apostle thus expounds , Behold now is the accepted time , behold 2 Cor. 6 2. now the day of salvation . And of the other time , after this life , the Prophet Zephaniah speakes Zeph. 1. 15. thus , That day is a day of wrath , a day of trouble and heavinesse , a day of destruction and desolation , a day of obscurity and darknesse , a day of clouds and blacknesse . And not onely shall all sinnes be punished , but they shall be punished with horrible torments , which wil be so great , as scarce any man can imagine : for as the eye hath not seene , nor the eare hath not heard , nor hath it entred into mans heart , 1 Cor. 9. 2. what the LORD hath prepared for them which love him : so likewise hath not the eye seen , nor the eare heard , nor hath it entred into mans heart , what GOD hath prepared for them which hate him : for the miseries of sinners in hell shall be great , 〈◊〉 , and pure , that is not tempered with any comfort , and ( which infinitely addes to their misery ) they shal be for 〈…〉 shall I say be many , beca●●e every power of the soule , and every sense of the body shall have their severall tormentors : weigh well the words of the chiefe Iudges sentence in the Gospell , 〈◊〉 Mat. 25. 41. from me ye cursed into everl●sti●● fir● . [ Depart ] ( saith he ) that is , separate your selves from the society and company of the blessed , deprived for ever of the vis●●n and sight of GOD , which is the chiefest and most essentiall happinesse , and the last end for which ye were created , [ Ye cursed ] that is , hope not hence forth for any kind of blessi●● , for ye shall be deprived of all spring or growth of grace , of all hope of salvation ; the water of wisedome shall no more raine upon you , nor the 〈◊〉 of good inspiratio●● the 〈◊〉 of heavenly light 〈◊〉 no more shi●e upon you : 〈…〉 of repentance shall bud 〈…〉 more in you , nor the 〈◊〉 of 〈◊〉 , nor the fruit of good w●rkes shall not grow in you , for the Sun of my favour shall rise no more upon you hereafter : you shall not onely want spirituall good things but corporall : nor eternall onely , but temporall : you shall injoy neither riches , delights nor solace , but ye shall be like the figgetree , which being cursed by me , dryed up immediately . Mat. 21. 19. [ Into fire ] that is , into a f●●nace of burning and unquenchable fire , which shall take hold of all your members , and torture them with unspeakable paines . [ Everlasting ] that is , into a fire which needs no supply of fewel to make it burn ever , but is kept burning at the appointment of the omnipotent GOD , that as your sinne will never be blotted out , so your punishment shall never be ended : and therefore the Prophet Esay most justly demandeth , Who shall dwell Es. 33. 14. with the devouring fire , who shall dwell with the everlasting burnings ? as if he should say , no man shal be able to beare them patiently ; but though they be impatient and desperate , beare them they shall , and he addes , Their w●rme shall not dye , neither shall their fire bee quenched , 66. 24. which words our Saviour diverse times repeats in S. Marks Gospell , for there shal be added Marke 9. 44. 46. 48 to the t●rments of fire , the worme of conscience , and of remembrance of this time , wherein the wicked might ( with a little labour if they had beene willing ) have escaped their punishment , and have injoyed everlasting comfort .

And least any should imagine , that the damned by changing of place , may receive any ease , heare what our Saviour saith , Binde him hand and foot , and cast him into utter darkenesse : Mat. 22. 13. there shal be weeping and gnashing of teeth . Therefore , those miserable creatures being bound hands and feet in everlasting bonds , shall lye for ever deprived of the light of the Sun , Moone and Starres , boyling in the heate of fire , weeping and mourning , and gnashing their teeth for madnesse and desperation . And they which are cast into this horrible and disconsolate place , shall not onely suffer the intollerable paines of hell , but all kind of penury and want , together with shame , ignominie and confusion ; for in a moment of time , they shall loose their possessions and riches , and bee brought to such want , that they shall beg with the glutton in the Gospell one drop of cold water , and shall not obtaine it . And these proud and high minded men , which in this life were impatient of any injury , and prefer'd their honour before all other things , shall in the presence of all men and Angels ( a greater never was or will be ) see all their offen●●● openly revealed , though they were committed in darknesse , or though they were hid in secret 〈◊〉 of their hearts ; for ●s ●he Apostle saith , When the LORD shall come , who will lighten things that are hid in darknesse , and 1 Cor. 4. 5. make the counsels of the heart manifest , and then shall every man have praise of GOD : and without doubt , every wicked man shall 〈◊〉 dispraise and condemnation : and so great shal be the rebuke and confusion of wicked men in that assembly , that St. Bernard is In ps. 33. confident , that this wil be the most grievous punishment of all others , especially to hypocrites , and proud men , who accounted honour their GOD or Idol in this World . But if these fore-mentioned losses , pains and shame , might either have an end , or some kind of comfort mingled with them , as the miseries of this life have , they might in some sort be accounted more tollerable .

Now since it is without all doubt most certaine , that as the happinesse of the blessed is to continue for ever , without mixture of misery , so the unhappinesse of the damned shall for ever be without any temper or mixture of comfort : they must necessarily be accounted blind and foolish , that labour not with all their might and strength to come to the Kingdome of heaven and heavenly blessednesse , through all tribulatious and perills , infamie and death , all which the Apostle calls , but light and momentanie . 2 Cor. 4. 17.

And if any should happily mervaile , why a most mercifull GOD hath appointed so sharpe and lasting punishments for the sins of men which quickly passe away , and seeme not so grievous , let him heare St. Augustine , Conf l. 14. c. 15. whosoever thinkes this condemnation too much or too unjust , cannot measure how great the iniquity was in sinning , when there was such a facility not to have sinned : and againe , Who can sufficiently declare , how great a sinne it may be , not to obey in an easie matter , and in the command of such a power , and so great a punishment terrifying ? this he speakes of Adams sinne , but there is the same reason for all sinnes : for if we will weigh with just balances , we shall finde that all sinnes and offences are most grievous in three respects .

1. First , it is a fearefull thing that the creature should not obey the Creator , confidering the dignity of the Creator , is infinitely distant from the basenesse of the creature .

2. If the commands of the Creator were heavy and hard , yet the creature is bound to obey them ; but his Commandements 1 10. 5. 3. are not grievous saith St. John : and our Saviour saith , that his yoke is easie and his burden light : Mat. 11. 30. how great an offence is it then that the wormes of the earth should not obey their Creator in so easie a matter ?

3. If GOD had not threatned sinners with the punishment of everlasting death , man perhaps might have covered his sinne with excuse : but since GOD , by his Prophets and Apostles hath so perspicuously denounced everlasting punishment for sinne , who can excuse the contumacie of offendors ?

4. Lastly , if the faults of the damned were not eternall , we might mervaile , why the punishment of sinne should be everlasting . But , forasmuch as the obstinacie of the damned is eternall , why doe we mervaile , though their punishment be eternall ?

And this obstinate will in evill , which shall be common with the damned and the Devils , this perverse and averse will from GOD , which will ever remaine immoveable and firme with them , causeth just and holy men to abhorre sinne more then hell .

Edmer the English man writeth thus of Anselme , My conscience L. de vit . Anselmi . beares me witnesse , I lye not , I have often heard him professe , that if he should see on this side the horrour of sinne , and on that side the paine of hell , and that of necessity he must be plunged in one of them : he had rather choose hell then sinne . Another thing he was woont to say , no lesse wonderfull , That he had rather be in hell pure from sinne and innocent , then reigne in heaven defiled with the spot or staine of sinne . If this holy man so spake , and thought , because ( being enlightned by GOD ) he knew , that the grievousnesse of sinne was greater then the paines of hell : how much more GOD , who searcheth the wickednesse , filthinesse and perversitie of sinne to the bottome , and will most justly punish and judge it , to be most worthy of that punishment , which he hath appointed for it from eternity ?

Therefore be not deceived , erre not , be not like to those who professe themselves to know Tit. 1. 16. GOD , but deny him by their workes : for many have saith , but in habit , not in act , like a sword hidden in a scabbard . If they would beleeve in act , and by beleeving would seriously consider , that GOD is faithfull 1 10. 1. 9. and just , and without doubt hath prepared grievous torments for the wicked , never to have end , nor to be tempered or qualified with any comforts : it could not be , that they should consume their time as they do , drinking iniquity like water , that Iob 15 : 16. is , so easily , so without feare , yea with much pleasure and delight , without any reluctancie , as if there were a reward , not a punishment due to sinnes and sinners .

But let us all beleeve most assuredly , and by beleeving seriously consider , that GOD in 2 Cor. 1. 3. this life is a Father of mercies , and ready to pardon the sinnes of all truly penitent : and withall , that the same GOD after this life , wil be altogether a GOD of vengeance , and will Ps. 94. 1. inflict that punishment upon unrepentant and obstinate sinners , which he hath prepared , and commanded to be preached and foretold by his Prophets and Apostles , and left upon record in writing for the information of posterity .

For so it will come to passe , that by feare of intollerable paines , and the hope of great rewards , ( as lifted up by two wings ) we shall securely passe and escape the perills of this life , and come and attaine to rest and life eternall , and that through the merits of our Lord and onely Saviour Iesus Christ , Amen .

The end of the Booke .