The holy loue of heauenly Wisedome .

WE are like vnto that kinde of people , who hauing bene led captiue into some farre countrey when they were yong , haue not onely lost their time , but haue forgotten also both their countrey , naturall language , and the amitie of their own kindred . For , we are no sooner out of our cradle and swadling cloutes as it were , but that our peruerse and froward affections surprize vs , as a man would say , like violent windes , and filling the sayles of our desires , with a thousand delicat gales , make vs mightely degenerate from our owne naturall inclination , driuing vs therby from all true and right reason . For , let our soule continue neuer so litle a while in this banishment , she by and by forgetteth her originall being , leeseth the remembrance of her principall benefite and good , and in the end , which is a farre greater mischiefe , she forgetteth likewise the knowledge of her self . Now then there remaineth nothing why we are not altogether like vnto these miserable captiues . For , if they after their long captiuitie , haue neuer so little hope of their returne , or do but heare their countrie spoken of , a man shall perceiue their hearts to leape with ioye in their bodies , so greatly doth this kinde of newes please and like them . But contrariwise , we vtterly mislike those men , who labour to call vs home againe vnto the place where we had our first being , and abhorre nothing more then when we see them marke out vnto vs the ready way to come thereto . These men will leaue the fortunate Islands , and returne vnto the Ithaque , set fast like a neast built vpon the very top of a sharpe steepie rocke . And we will not onely leaue the mire and dirte wherein we sit fast mortrized , rather then we would possesse and enioy most assured and euerlasting felicitie . Now , some man may peraduenture say vnto me , I beseech you Sir , where is that felicity which you talke of ? shew it vnto vs , for that is it that we desire : for what man is he that would refuse to be happie and blessed ? Alas my good friends , I know that the worde liketh you well : but without doubt yee flie from the thing it selfe : or at least , yee follow naught else but the shadow , and leaue the bodie flying from you , and hunting after a vaine cloude of delight , reiect the true , sound and incomparable pleasure . Where then is it , say you ? shew vnto vs the way and tract , that we may speedely take hold thereof . Shall I tell you my good friends one thing , and that is this , would it not thinke you , make you laugh to see a pore or sand blinded man come vnto Pylo● , a most excellent counterfeitor in painting , and importune him to shew him his pictures and exquisite paintings , or to see a deaffe man presse in to heare the sweet musicke and hermonie of Bayf a most excellent musition , would not the first man say , vnto the sand blinded man , go thy way , and remoue first from thee that running humor which is the cause of the dimming of thy sight , & vnto the other , go thou and drie vp the catarre which is the occasion of thy deafenesse , and then thou that art blindish , shalt see our excellent paintings , and thou that art deaffish shalt heare our delicate and pleasant songs ? For , as the pleasure of the sences cannot be well tasted nor relished , but by such as haue whole and sound bodies , no more can the contentation and delight of the minde , wherein resteth our chiefe felicitie , be perceiued by any , but by such , as haue cleansed their soules of all sinfull and corrupt lusts , which as filthie botches and blaines extinguish the vitall spirits in that part of the body wherein they are engendred . Heere then you see what you must do , if you determine to make your selues capable to taste of the fruits of this euerlasting happinesse . I right well know , that ye are so brought vp , euen from your youth , in the pleasures of your sences , and make so much of them , as that you are afeard yee shall lose them , without I leaue this as a pawne vnto you , which will bring vnto you farre more infinite greater pleasure , and wherewith I will feast you , and quickly shew it you . But who is able to make men , that are no better then dust and ashes , to see the estate and disposition of a pure and innocent soule , whose action is perfectly blessed , and altogether heauenly , wherin consisteth this most excellent contentation ? In very deed , you presse me too too sore , and craue at my hands more then I am able to do . But because I am loth to discourage you , and make you mal-content , I wil do for you whatsoeuer I am able . And I will deale with you , as the carriers about of monsters do : For , they set vp their pictures at the corners of the streets , and hang out the portraitures of them at their owne lodgings , and when the people haue paid their money at the comming in of the gate , then they shew them their naturall and liuely bodies . Now , the sight which I inuite you to see , is this Wisedome , which we may rightly say , to be the very truth and knowledge of all things , but especially of heauenly things , which is full of vnspeakeable cleerenesse , brightnesse , and splendure , and which also , if we might behold face to face , and in her naturall excellencie , would rauish vs with her loue , and cause vs hate these base and earthly things , with the loue of which we are so farre sotted , euen to our very destruction . I will heere hang vp , as it were , vpon the beaten high waies , pictures and images , so that if ye be disposed to go right on to the gate , yee shall see both the image and the embosting of them : which is without all doubt most maruellous , and when you haue paid your custome , and passed the borders and limits of this life , you shal see that , which no tongue is able to vtter , nor eare able to heare . But to make you acknowledge at length what this is , and plainly to prick out vnto you some draughts hereof , I beseech you consider euen of the things which you so wonder at heere in this world , and so greedely and egerly labour for , and hunt after , and you shall finde , that if you go onely step by step on them , and follow still your way , that they will at last bring you vnto the knowledge of that which you at this day desire . But because that in stead of going on them , you settle your selues , and sit fast down vpon them , you your selues become most vile and filthie by them . Now , let vs see a little why you thus satisfie your sences , and from whence this pleasure and tickling delight springeth , wherein you establish the seat of your worldly felicitie . Commeth this from the obiect of naturall things , that are growne vnto perfection ? Are these the well mingled , sorted , and setled colours , and the exactly obserued proportions and dimensions , which thus please the eyes ? What other thing admire you in a medow , ennameled with a thousand goodly and odoriferous floures , and so richly in diuerse places , with sundrie colours bedecked ? What other thing admire you in the stately buildings of kings , in their Bracelets , Chaines , and other Iewels , and in the Tables of most excellent Pictures , but onely this curious obseruation ? Yea what other estimation make you of the most faire sweete faces of women , with whom yee effeminately burne in loue , but an equall proportion , and exact diligence of nature , in the conformitie and assemblie of many things differing one from another ? What other thing is the sweetnesse of one especiall voice of a man , or the melodie of many together in consort , but a iust and orderly continuation of them all together , or suddaine motion of many voices , according to a naturall rule and proportion of the same ? And what other thing is the most pleasant and sweete sauour that a man can possiblie smell , but a certaine temperature both of heate and moisture , and a certaine qualitie imprinted in a bodie , by the suddaine motion of one or many causes ? Neither is any thing sweet and pleasant in the most delicate meates and sauoures , but a certaine measure of well mixed licoures . Neither doth the touching of them bring or yeeld any other pleasure , but a certaine equalitie and length which we finde in naturall bodies . Now marke then all the pleasures which your sences can possibly receiue : yee consume the whole time of your life , onely about them : for , for them alone , ye wearie your bodies with continuall toiling & moiling , and for them alone , yee striue against the winds , and crosse the seas . If then yee finde that all these particular things do possesse your minds by a certaine vaine shew of beauty and excellencie , what will yee then say , when as yee shall consider of them all at once , and at one view , euen from their first beginning , vnto the highest degree of their perfection ? Shall yee not see the selfe and the same difference betweene them , that is betweene one stone alone , and an whole proude and costlie Pallace , and betweene one voice , and a complet and full noise of musick , and betweene one finger , and the whole bodie ? What matter can you make of all these particular things , especially of these earthly things , when as in lifting vp your eyes towards the Sunne and Starres , yee behold the world , from the highest part of heauen , to the lowest part of the earth , euen from the beginning of the same vnto the end thereof , and consider , how many wonderfull things are depainted and set foorth on euery side ? If so be then , we haue done it to feed and satisfie our sences onely , with the communicating of these beautifull and excellent things , it must needs be that we haue done it at the least by reason of the whole workmanship and frame of the same , the elegancie whereof consisteth in the accordance and assembly of all the other particular beauties & ornaments thereof . But our soule , which lancheth and stretcheth forth her desires and wishes farre aboue the reach of our sences , without we will violently captiuate , choake and strangle her , hath no desire to stay heere . For she findeth nothing heere , which can any way retaine , or yet containe her . But she is more honourable then so , for she embraceth heauen and earth , compasseth all the whole world , pierceth the bottomlesse depths , knoweth all things , and bestirreth and manageth her selfe , and is so glorious , as that if we conserue her in her naturall excellencie , all the rest of the things of the world , in respect of her , will seeme to be most filthie and ouglie . After she hath beheld her selfe , and exercised her selfe about the searching out of causes and sciences , finding nothing in all this , no not any thing in her selfe , that liketh her selfe , and resting her selfe in a desire which she hath to learne , she is enforced to lift vp her selfe farre aboue the world , yea and farre aboue her selfe , and suffereth her selfe to be guided by the workes of the worke-maister . And there she seeth all at once , all sorts of beauties and perfections , abutting and assembling themselues euen from their very first originall , and by so much the more they appeare most excellent and wonderfull , by how much the nearer they come from thence from whence they first came . Altogether like vnto the Sunne beames , which , the nearer they are the bodie from whence they shoote and spred themselues , the greater , the purer , and the brighter they do appeare . I vse especially in this behalfe this comparison , because that of all things which we know heere below , nothing more proportionably agreeeth with our soule , then our sight , which is the most noble , liuely , & quickest action of all our sences , nor nothing more proportionable vnto God then the light , which is the most pure and most excellent thing in the world . And the ancient wise men haue said , That the light was Gods bodie , and the truth his soule , representing , shewing , and giuing vs a taste as it were , heereby , of one of the greatest secrets of the Godhead . We must therefore open and vnseele the eyes of our minde , that we may pearse into this heauenly light , euen vnto the depth of the euerlasting truth . If we will neuer so little helpe our selues , and lift vp our soule , that she may ascend by those steppes , which offer themselues vnto her , and hoise vp her saile on hie , what delight and pleasure might she not hope for , but wish , not wish for , but say , not say , but thinke , which we enioy not in full measure ? yea such pleasure as that we should feele encrease and redouble in vs , vntill the time that being ascended vnto the feast , we should be ioined vnto that first and most high light . So as we then being compassed with brightnesse , and rauished with the sight of this wonderfull beautie , should feele the pleasure most infinitly to be encreased , & be filled with incomparable ioy , & to make vs generally scorne these fleeting & perishing delights , al these fading & changeable sweet pleasures , which occupie our minds here belowe , and none otherwise to be desired , then as a small sparke of beautie spred ouer vs like a scarfe . Then shall we enter into the shop where all these rare and strange workes were cast in a mould , where we shall not onely see the patternes of them , and not onely handle the tooles and instruments , but shall also see , and familiarly know the very workemaster of them : who will not onely shew vnto vs his workemanship , nor descifer only vnto vs his purposes , but will also teach vs his arte and science , and make vs all perfect and godly according to him selfe . There shall we see the beames of this Deity spread all ouer , and reunite it selfe vnto this body of light , whereunto , when we shall see our selues conioyned in thought , we shall then perceiue at once all the causes and effects of the eternall wisedome , which particularly , and separably may seeme to be able to be furnished with matter to our great contentment . Here then we see wherein consisteth our felicitie , that is to say , in this vndriable spring-head of beauties , in this deepe sea of all bounties , whereinto all the riuers & streames of the world must run . That is to say , into this original light , vnto whom we must turne our selues , and vpon whome we must fast fixe and set the eyes of our soules , if so be we loue the eternall blessednesse . Alas , how excellent was this last sigh of the Philosopher Plotin , who hauing now his soule geuing vp her selfe betweene his lips , called his schollers vnto him , giuing them this farewell . My good friends , God graunt you to liue , both now , and hereafter , in blisse for euer , and alwayes turne that godlinesse that is in you , vnto that auncient & principall Deitie . O noble speech , and worthie the closing vp of the mouth and life of a Philosopher ! But what shall we do for the returning of our selues vnto God , and to approch , reunite , and become one with him ? Shall we present our selues vnto his maiestie in that estate wherein we commonly stand ? No surely , for if we , before such time as we lift vp the eyes of our soules towards this cleere and bright burning light , do not wipe , and cleanse our selues , we shall , in stead of enioying this glorious and pure light , haue that little sight that we haue vtterly put out . For , as in the lawe of the Iewes , the woman that offred her selfe vnto the triall of the ielousie offering , receiued no hurt by the bitter & cursed water if she were chast and sound , but was quit and free from all blame & suspicion : and contrariwise , if she had broken her mariage promise & faith , remained infected , and so rotted and burst in sunder : euen so also those men , who , as the members of the Church of God , haue maried his only Sonne , if they offer themselues poluted and defiled to touch the holy fier of his holy spirit , are rather blinded , then enlightened , yea rather consumed , then warmed . And this is the reason why God , when as he , hauing compassion of our ruine & fall , is willing for our saluation , to disclose vnto the world this light of wisedom , he sendeth his herault before to wash & make cleane the soules of all such as he would haue behold the brightnes of his glory . We heare euery where the sound of the holy voice of this Prophet , crying , Make straight & plain● the wayes of the liuing God , repent , and bring forth the fruites worthy of repentance , for he will come with his fanne in his hand to winnow the Corne from the Chaffe , lay vp the Corne by it selfe , and cast the Chaffe into euerlasting fier . Seeing then that we desire this great felicitie , and that before we present ourselues vnto him , we must cleanse our harts and minds , and make them capable to conceiue of heauenly things , let vs see what remedies we haue for that purpose . Howbeit , let vs somewhat a little before , consider , how and in what sort we haue so defiled our selues , that we might thereby the more easily finde out the meetest meanes to cleanse our selues : and let vs see from whence and which way we are fallen , that thereby we may perceiue by what meanes we may be able to lift vp our selues againe . For , God saw nothing amongst all his workes which any thing drew neare vnto his perfection : and therefore he himself was then desirous to mould and fashion a liuing image of his Deitie , which should be his chiefe and especiall worke , and set him in the middest of the world . Whereupon , man forthwith shewed himselfe in the middest of the earth so perfect and complete , as that nothing could be wished to be more excellently perfect . For , he being made a liuely image , and being also as it were but a short and halfe picture , hauing withall , many the lineaments both of the aire , and of the grace of the principall subiect or matter , was most wonderfully perfect . The holy fier which God had breathed into him , being very pure , enlightened his vnderstanding , and filled him with the knowledge of all things , in so much , that he hauing truth for his guide , and vertue for his ayde , all his actions passed within the compasse of reason : and turning him selfe continually vnto his Creator , receiued to himselfe as in a very cleere looking glasse , the forme and fashion of the Deitie : in beholding of whome , he fixed and stayed all his thoughts , and thereby became very blessed , for he liued in God , and God in him . But when as this mirror which was beautified and adorned with the obiect of the Deitie , would needs runne him selfe amongst the troublesome and dangerous stormes , and thereby defile and sully him selfe , then this immortall brightnesse disdained any more to shew himselfe vnto him , and left him altogether to remaine in darkenesse & obscuritie . So that man , before such time as he had turned his back vpon God , being filled with a most sure knowledge of all things , is now as it were become brutished , and in stead of truth , is full of error and lying : and in stead of a ruled and moderate will , is now full of burning lust , so as all his thoughts which before were reunited to the beholding of his creator , haue now spread themselues ouer the creatures , & roame about at all aduentures without either guide or reason . This concupiscence and lust then hauing thus prostituted her selfe , forthwith conceiued sin , which comming to a ful growth , amended death . And death in deed , brought forth the extremitie of al euils , and death I say , the hope of all horror and obscuritie , wherein , all the while that man was swadled & wrapped , was neuer since euer able to receiue the brightnes of the immortal light , ne yet attaine againe vnto the conduct of the truth , the only beholding wherof is able to keepe him backe from comming to the point of his felicitie . When man saw himselfe thus defaced , he was displeased with himselfe , & cursed his life as a gulfe of miserie , where he saw nothing before his eyes but confusion and darkenesse . And all his animaduersions were nothing but of euils , and all his hope of nothing but of calamities . For , God being nothing but righteous , and man , nothing else but sinne , what measure or end could there be of his punishment ? Howbeit , the eternall wisedome who wrought with God in the creation of man , hauing compassion of the losse & destruction of such a worke , came , as Tertullian sayth , to lay a steepe the poison of death in his own blood , to wash & cleanse vs , & besides , to turne away the iust wrath of his Father , that he might haue mercy vpon vs , and so turne vnto vs againe . Thus we see how we are entred againe into grace with our God , purified by his mercie , called againe vnto the knowledge of his truth , and the beholding of his glorie . Howbeit , we are so peruerse & obstinate in our cursednesse , & so great enemies to our owne felicitie , as that so soone as this eternall light would begin to appeare and shine vppon the clearenesse of our consciences , there to expresse and reimprint the face of his Deitie , and relieue and recharge the lineaments of this deuine wisedome , which are so shamefully defiled , and as it were vtterly defaced , as that we make a thousand foule blemishes rebound vpon our selues , which blind and defile vs , and thrust them selues betweene vs , and the grace which should enlighten vs . We must therefore as often as we defile our selues , so often also lay too our hands to wipe away our foule and filthie staines , for the cleansing and clearing of our soules , so that we thereby being polished , the beames of our principall bountie and goodnesse may cause the clearenesse of vertue and truth most clearely shine , and brightly burne vpon vs . Here then we see the meanes which we herein must hold and keepe : let vs now looke what the cause of this euill is , and then let vs also wisely consider of the remedie for the same . In very deede , our peruerse and corrupt iudgement , is the very fountaine of all our offences , and the spring-head of that pestilent humor , which so infecteth and spoyleth vs . The things which spoyle and trouble vs , are the delightes and pleasures which on euery side alure vs , and make vs drunke before we are fully awake . This licour then being mixed amongst our tender senses , by reason of the infirmitie of our age , so delicately seasoneth vs , as that we can neuer after lose and forget the sauour thereof . We content not our selues with moderatly drinking , but we will be ouer head and cares also , tarrying still by it as if we would haue the tide ouerflowe vs , leauing our selues drowned as it were vpon the swallowing quicksand of miserable old age . Now these sweet licours wherewith we so fill and glut our selues , turne by and by into bitternes , and fill our harts and minds with a venemous humor , which infecteth and corrupteth vs . For , the affection which we beare vnto the beauty of these created things , being entertained and flattered by vs , changeth it selfe into a furious and mad lust , which peruerteth and ouerthroweth our senses : for , the flattering and dissembling desire which we haue vnto these worldly riches , turneth it selfe into a blinde and senslesse passion , and are none otherwise to be esteemed in this world , but as the ordure and excrement of the earth : and the loue of false honor conuerteth it selfe into a foolish desire to be farre more then the rest of the world , and chalengeth vnto it selfe the reuerence and seruice that is due vnto God himselfe . The pleasure which we take in our feeding , is turned into beastly and shamelesse gluttony : The care that we take in preseruing our bodies delicately , groweth into beastly vncleannesse , and filthy lust , and the worthinesse that we beleeue too too much of ou● own courage and valure , turneth it selfe into outragious choler and rashnesse . And surely , our minds being stopped and oppressed with so foule and slimie humors , can neuer breathe forth any thing that is pure and cleane . Now , for the purging of all these subtile and mortall passions , and poysons of the minde , we must see what remedie we can finde out for them , and it may be , it will be to good purpose to vse the counsell which a good auncient Father gaue vnto a religious nouice of his house . Like as wise nurses ( sayd he ) when they will weane their children , will rub the neble of their teate with wormewood , and other bitter druggs , euen so must we be dealt withall for the making of vs lose the taste of our delightes and pleasures , for wee must set downe vnto our selues a certaine punishment for our lusts , and change the houres of our pleasures into rigorous and austere exercises , and at what time we are wonted to take our foolish and dissolute recreations , let vs examine with all humilitie , what paynes and torments our sinfull and detestable life deserueth . I cannot tell whether this good old Father in speaking this , thought vpon the custome which the Hebrewes vsed , who made a solemne feast vpon that day that they began to weane any of their children , or whether they reioyced in that their children left their weaker foode , and fell to more strong and marrowye meates , either else to stirre them vp by their example vnto a new kinde of dyet . For we may verie fitlie applie this example vnto the instruction of our mindes , if so be we will weane our selues from the milke of our delights , and sweare an irreconciliable diuorce betweene vs and our sinnes , inuiting our selues vnto the like feast , as he amongst those holie religious men , of whome Phylo , in the booke of a contemplatiue life , maketh mention , did . They met together at this banquet , and the first , principall and most delicate and sweet dishes , were the most beautifull and best tasting fruites of true wisedome , which were presented vnto them by a most elegant preaching of the Prophets and commaundements of God , as pure and vndefiled vessels . Their reioycing , was consolation , their pastime , austeritie , their delicate dishes , abstinence . Their mindes being satisfied with such marrowy meate , they were in a maruelous great and firme tranquillitie , to be at leysure to follow their most happie contemplation . And surely this exercise would become vs all very well , neuerthelesse , we had need euery one of vs particularly to accomplish this our purging of the soule , which we call repentance , by meanes whereof , our soule returning into her selfe , shall be able to wipe out spot by spot , the blots that there most filthely do sauour . Seeing then that this repentance should be vnto vs as it were the entrance and preface of a good and perfect life , which should make vs cleane , we should therein exercise our selues both carefully and ordinarily . For , seeing we are determined to erect a Temple in our soule , wherein to lodge the Deitie , we must therfore throughly wash and rewash the same with this purifying water , and thinke that it is to vs vnto whome Ezechias speaketh , when as he said vnto the Leuits , Listen vnto me , and sanctifie your selues , make cleane the house of the Lord , and thrust the filthinesse out of the Sanctuarie . We will haue our Spirite to be his Aulter , our thoughtes , his offerings : our prayers , his presents : and shall we offer them in a filthie place ? would he not then say vnto vs , that which was spoken vnto the Iewes by the mouth of Malachy , saying , I haue not set mine heart vpon you , neither will I receiue any sacrifice from you , because you are most filthie and full of p●llution . But how shall we begin to performe such a glorious and profitable an action ? Saint Iohn Chrysostome teacheth vs , and geueth vnto vs an excellent instruction hereof : We must ( sayth he ) looke well vnto our selues , and hauing compassion of our miserie , we must rub and make leane our hearts : so as we must alwayes haue our mouths full of the confessing of our sinnes , and the rest of our actions , in great and singular humilitie . The filthy , stinking , and brutish concupiscences of ours , finding our hearts voyd of the grace of God , place themselues there , and in such sort puffe vp and harden our harts , as that no goodnes can now enter them , without we first presse and squeeze them betweene our hands with sharpe & earnest contrition . To be short , if we shall not haue blowen this bladder full of wind , we shal neuer find this spiritual licour , & this holy oyle of consolation euer to be placed there . This was the presumption that first assaulted the Angels , and since that time hath set a snare or pitfall to trap our feet in . This is that thing which as an heauie counterpoise keepeth vs continually tied vnto these worldly lusts , and which settle our desires in our selues , and maketh vs beleeue that we liue only for this world , and stayeth also the sayle of our soules from lanching towards heauen . How shall we then rid our selues out of this ? Forsooth , in casting back our eys vpon our life , in considering of our foulenesse & deformitie , & in beholding how many miseries & afflictions continually surprize vs , which we neuer once loked for . If the iustice of God , ouer-compassionat in our behalfe , did not sufficiently furnish vs with matter to be angrie with our selues , or if because wee are too neere vnto our owne harmes , we cannot see them , let vs turne our eyes vpon the infinite millions of men which now are , or yet heretofore haue been , and let vs marke what a small and short thing their life is , and hath been , and yet although it bee neuer so small and short , yet it is enuironed with infinite sorrowes , griefes , and cares , which are the verie fruites of theyr sinnes and transgressions . Do not all men liuing continually cry and complayne of their miseries and mishaps ? Now , it is no reason that we most sinfull and filthie wretches that we are , should seeke out of our selues the mat●er for which we should be angrie and grieued with our selues . For , our consciences do commonly tell vs , and continually represent vnto vs in despite of vs , the register of our sinnes : agreeing with that of Democritus saying , That hee heard the voyce of malice and sinne accusing her selfe . Ouer and besides all this , the heauenly iustice , or the fatherly care of God , continually sheweth vnto vs his rods , sometimes striking vs with them , to make vs awake , and leape out of this miserable , filthie , and dirtie puddle . But if nothing will cause vs to hate our selues , and detest our miserable sinfull life , let vs consider with our selues , and thinke of this hideous and terrible image of death , vnto whome our sinne hath deliuered vs vp . For , death followeth vs hard at our heeles both by sea and land , he embarketh himself with vs , and rideth on horsebacke behinde vs , and leaueth vs nothing saue only our shadow . We do nothing else all our life long but flye from him , and yet we are still neerer and neerer him . It is he that in a moment cutteth off the thread of our desires , and he , who vppon the suddaine , bereaueth vs of all that we haue scraped together with great paine , and in the end taketh our selues away cleane out of the world . Seeing then that his image is pictured out to be so feareful in all the corners of our life , let it be a bridle to restraine our filthy lusts , and let vs step backe when we see such a bottomlesse deapth lye wide open before vs . But if we haue so engaged and bound our selues before hand , as that we cannot goe backe , yet he at least forewarneth vs of the danger , and let vs forsake this vile and heauie burden of baggage , that we may the lightlier leape , and lustelier skip ouer this dangerous breake-necke , and leape into that goodly and flourishing playne , which we see to be on the other side , which is that euerlasting life that we all waite for . Howbeit , if the remembrance of this temporall and corporall death cannot possibly wither and dry vp our thoughts , who is he amongst vs when as we shall but once think vpon the other death which afterward threatneth vs , which is this spiritual & eternal death , that wil not tremble & gnash his teeth with feare ? yea a most horrible death , because that they vpon whom it layeth hold , do dye eternally , not looking for the blessednes whereof they depriued themselues for euer , and yet liue for euer , but altogether in sorrowes & torments , whereunto they are eternally reserued . Alas , are not we able so terribly & horribly to picture him out , as that we neuer dare once behold his looks ? Let vs picture the dart which he carieth in his hand , with fire and flame round about it , and arme it with hell fire , & with fireforks and tongs . But we contrariwise garnish him with al maner of ornaments to make him seeme pleasing vnto our eyes , & set a false couler vpon him , to make him shew more agreeable vnto our liking , we erect aulters vnto him , & neuer make feasts of reioycing , but when as we consecrate our soules vnto him . And when is that ? forsooth euen then , when we bath our selues in these worldly pleasures , or rather , when we plunge our soules into that infernall riuer of forgetfulnesse , which putteth out that heauenly fier that is in vs , rocketh vs asleepe , & maketh vs become most brutish & beastly . And yet notwithstanding we then say that we liue , not counting any of those dayes any part of our life , which we passe not ouer in pastimes & meriments , nay rather which we passe not ouer in , sins & transgressions . Surely we are much like vnto those sailers which turn their backs vpon the place where they meane to go ashore . We make a shew as thogh we would eschue this death , & yet according to the course of our liues , we run vnto it with open mouth . Let vs therefore looke wishly vpon this death , and on as many other rocks as we must sayle and flote by in this voyage , that we may feare . And let vs consider , that we are now so wounded and brused , as that if an especiall fauour from heauen saue vs not , we shall be hardly able to auoyd shipwracke . This is the contrition which should be in our souls , & this is that bitter repentance which shoulde drawe bloudie teares euen from out of the bottome of our bowels . This is it that should make vs hate euen our own selues for the reconciling of vs vnto our God , & to renue our life of sin and wickednes , into puritie and cleannesse . This is it that should cause vs to enter into iudgement with our selues , that we might not be reserued vnto the day of that most heauy iudgement . For what man is he that is able at that day to iustifie himselfe ? Now , it is not enough that we haue had this compunction and repentance in our harts , but we must also lay open our sinnes , and the iustice of God , that we might receiue from him his mercy and comfort . And it is he that must accept of our sorrow and griefe , and he , vnto whome we must make an honorable amends , and simply and plainely confesse our errors . For , seeing it is his pleasure , that his goodnes which he is able to keepe and reserue vnto himselfe , should be poured out vpon all his creatures , and that he hath made all things to manifest his glorie , and bestowed the vse of our life only to glorifie him , neither are we any way able to repare the offence which we commit against him , by the corrupting of the vse of our life , but in manifesting that he hath created vs to do good , & that we our selues haue conuerted our selues only to do ill . And therefore we must of necessitie vndoubtedly declare that he is liberall , & we most vnthankfull , we must say , that he is good , & our selues to be most wicked , we must also pronounce his righteousnesse , and our sinne , we must set forth our own griefs and his mercy , we must protest that all the euill which is in vs , commeth of ourselues , and all the good which we hope after , to proceed from him alone . For , if so be we shall be silent , after that we haue once acknowledged our euill , it is to be belieued that we will perseuere with this silence all the daies of our life past , and so approue by this silence , that we cannot freely be found fault withall . And Tertullian exhorting vs vnto this confession , telleth vs , that we do not confesse our selues vnto God , as if he knew not our sinnes before hand , but because confession is a counsel vnto satisfaction , and maketh vs apt vnto reconciliation , and reconciliation vnto mercy , and mercy vnto euerlasting life . Now , the satisfaction which we looke for , commeth from his fauour and grace , by which only we must , and may be restored vnto immortalitie , and this grace is not geuen vnto any , but vnto such as acknowledge themselues to be miserable sinners , and not geuen by any , but by him that is chiefe in power . It must needs therefore be , that the word which he hath bestowed vpon vs to glorifie him withall , must be employed to the manifestation of our misery , because the confession of our sinnes , iustifieth the goodnes of God , which we haue as much as in vs lieth vtterly peruerted . We must therefore pray vnto him to forgiue vs , as if we should say , that he may and ought to punish vs , and so thereby testifie his power and righteousnes . For this cause it is why the Prophet Isaiah calleth vs , when as he sayth , Goe your wayes with those that are sanctified , and present your Confession vnto God with the liuing . O sayth Ecclesiastes , it is a good thing when as he that is sound in a fault will manifest his repentance . And truly it were a great glorie for vs , if we would be once so couragious as openly to confesse our sinnes , and shew that as we haue been the first that haue sinned , so also we are the first that do repent . Howbeit , there remaineth in vs a foolish shame , which abideth with vs as the skarre of sinne , and causeth vs the slowlier and hardlier to do it . This was the cause why the auntient Fathers in fitting themselues vnto this our infirmitie , and vnto the weakenesse of such also which might be offended in the reciting sometimes of very strange sinnes of ours , were contented that we should put downe and poure out the secrets of our consciences into the bosoms of those vnto whome they had geuen power to binde and lose , and apply vnto vs the grace by which we are redeemed . And from this misterie we receiue a maruelous fruite , when as it is worthely administred vnto vs . For first , he that is appointed to the dispensation of this grace , being made vnto vs the father of the spirit , is to bring the same vnto vs for the comfort of the mistery which he findeth in vs by the trial of our life , euen the very selfe same affection which a louing father in the behalfe of his very sick son , vnto whom he bringeth besides help & remedy , the hope of health , wherewith he feedeth him . For he should in the fellow feeling of our misery , and taking vpon him the burden of our sins , help to relieue vs , euen then when we faint in the middest of our course . This example which God hath set before vs , who ( as Isaiah sayth ) came himselfe first , and hath layd vpon his owne backe all our miseries , and borne vpon his shoulders all our diseases . After he hath thus imparted vnto vs this comfort , he is to direct vs vnto the way of truth , and with the instrument of the word of God , wherin he is exercised , to till the faith which he hath sowed in vs , which , ●y reason of the barrennesse of the ground wherein it is cast , had always neede to haue the help and care of the husbandman . For we are properly like vnto a small Boate , which is forcibly rowed with ores against the streame : but if the watermen neuer so litle leaue rowing , she fleeteth back more in an hour , then she did in a whole dayes rowing . The end and consummation of this holy action is this , that when we call vpon the holy Ghost , our grace is pronounced vnto vs , and confirmed as it were by the iudgement of the church , which is a certaine pawne and testimonie , that as we are heere in this world kept fine and cleane by him or them vpon whom such graces are bestowed , so should we also be in the other , by him , vpon whom he hath appointed them . There resteth them nothing after this , but that we humble our selues in acknowledging the grace which we haue receiued , a thing that we hardly can obtaine at our own hands . Now we will not greatlie stick to admire at this , but we will neuer follow the example of our fathers , which at that time vsed this holy repentance . Yet should haue seene of these men , saith this Tertullian , kneeling at the feete of the Aulters , couered with sackcloth and ashes , bewailing bitterly their sinnes , and wringing the mercie of God from him . But these are remedies which we neuer seeke after but by maine compulsion : for the shame which we haue of dooing these good things , rebateth and strangleth whatsoeuer good thing we are any way forward in . And it is great pittie , that that which neither the voice of the holy Ghost , the counsell of the Prophets , nor the example of the holy Fathers , is able to draw vs vnto , the wrath and vengeance of God will bring vs vnto , manger our heads . In very deed we put on sackcloth , but we do it when we can no longer tarrie : we cast ashes on our heads , but we do it hypocritically , before such time as the wrath of God commeth , which findeth vs out . And we creepe and lowte vnder the Aulters , but it is because we would flie from his hand that pursueth vs . O rebellious and cursed seruants that we are ! for we neuer reuerence our maister , but when as he ho●deth his scourge ouer vs to correct vs , and we neuer cry him mercie vntill such time as the sword is readie to cut our thr●tes . And therfore we must so humble our selues before him , as that we thrust not from vs , by vaine & presumptuous thoughts , the grace , by which we are cleansed and purified . Now , when we shall haue thus gathered as it were into our hands the sinnes , which are the briars and brambles of our soules , and watered the field of our consciences with teares , and softened and made them tender by this manner of dealing , and driuen away the cloudes which did so ouer-shadow vs , and that the Sunne of the grace of God , shall begin to shine vpon vs and warme vs , we must then heerevpon sowe such seed as may in the end bring forth for his fruite , an heauenly and immortall life . And this seed is our will , which as it bloometh either well or ill , euen so bringeth it forth either good or bad deedes . Now this argueth well with the meaning of Theages the Pythagorist : for he saith ; That this will was as it were the hand of our soule , wherewith she turneth all things either vnto good or ill : which is the very selfe same that the scripture teacheth vs ; That God in the beginning made man , and left him in the hand of his owne counsell , he set fier and water before him , that he might beare them in which hand he would : Which was the thing that might addresse this will vnto good , and this is the sound reason , which is the rule that guideth all things vnto that end wherevnto God hath created them . Because man might the better discerne , that it was easier for him to doo good , then to doo ill , and that he hung not alwaies vpon any doubtfull determination , and besides the naturall light , which he had giuen vnto him , he gaue him also his law to preserue him , if he would keepe it , and to as many of vs as liue in his faith . And besides his law and commandements , he hath giuen vnto vs his grace , which so long as we keepe it , maketh vs to do nothing but that which agreeeth with his commandements , and consequently with all good reason . Now , this rule of well dooing , consisteth not in sharpe witted propositions , full of subtiltie and sophisticall definitions and conclusions : for the resoluing of which , a man had need to haue a whole world . For all this knowledge consisteth in these two points , To loue God with all thine heart , and thy neighbour as thy selfe . And yet neuerthelesse , for the making of the way more plaine , and to lead vs as it were by the hand into our workes , we haue certaine precepts to examine , and put to euery of them , by our actions , and to finde the meanes , wherein the comlinesse of that which we would do consistieth . This goodly seemlinesse , or rather disposition of the minde , being there placed , we call vertue . But because she changeth and taketh her particular name according to euery action wherein she sheweth her selfe , it shall serue to good purpose , as I thinke , for the matter that we haue in hand , to salute by the way as we passe , the especiall sorts , out of which she representeth her selfe oftenest vnto our sight . The Philosophers beganne to teach , that vertue was a perswading to greatnesse of courage , and an emboldening vnto generositie & valure . But my desire is to follow the discipline of those whose liues and conuersations , I would gladly follow . Philo the Iewe , speaking of the religious men dispersed throughout the deserts of Egipt , and who in great perfection of life bestowed their time in contemplation , saith ; That they laid vp in their soules Temperance , as a good , firme , and sure foundation , whereon they might afterward settle and establish all manner of vertues : and therefore we must begin at that end . For , if Plato with some reason compareth our soules vnto horses , which must be ridden and broken ken by a skilfull rider , for a cunning horseman , will first of all be sure to haue the Bitte in the horse mouth , before he giue him the spurre , that he might restraine him from going out of his lists , and thereby be able both to manage and turne him euenly , and not suffer him to beat himselfe and fling and leape at all aduentures . We call this temperance , the authoritie and power which ●eason ought to haue vpon the lusts and violent affections which carrie our will vnto pleasures and delights . This then must be the reine as it were vnto our soules , or rather serue vs as a fit instrument , to scum the boiling desires which arise in our soules , by reason of the heat of bloud , that they might be alwaies ioyned and egalled vnto reason , wher vnto they must be proportionable , not regarding nor yeelding themselues vnto the sensible obiects , which offer themselues vnto them . But contrariwise so to yeeld vnto them , as that they cause those obiects to serue them and reason , whereof , they should be altogether in very deed made . Now , of all the passions ouer which temperance must haue an especiall eye , to arrange these vnto reason , filthie concupiscence , is the most ordinarie , which tieth vs vnto the lust of the flesh , making vs to seeke out , in the coniunction ordeined by God , not the blessing of a long and happie posteritie , to substitute in our steads , seruants vnto our creator , but a beastly pleasure and infamous delight , which blindeth our soules , and maketh our spirites drunke . God hauing heaped in man so many sundrie perfections , meant yet notwithstanding as it were to finish the same , and did communicate with him that , which is the most wonderfull in all the deitie , which was , the making him a creator like vnto himselfe . For as he created the world that his power might be seene & established before him , his wisedom in his works , so also would he , that man should beget another , one like vnto himselfe , that he might see also himselfe in his owne worke , and loue and cherish that which came of himselfe . And therefore he gaue him a wife , to be a companion with him in this workemanship . Nay , he did more then this , for his meaning was , that man , who was bond and thrall vnto death , looked that there should one day , one of his posteritie , be borne of a Virgine , who should be the Sauiour and redeemer of the world , stirring him vp as it were religiouslie to vse an holy vnion , which should serue to the ministerie of his redemption . Wherefore , as the vse of this coniunction at this day , is no more necessarie for our saluation , which for vs is fully purchased , neither left vnto vs , but as a lawfull intemperance , if so be we are not able to passe it , yet let vs vse it at the least as a remedy of infirmity vnder the authority of the law of God , for the cooling and mortifying of the lusts of the flesh , which bud & spring out in vs . And seeing that the desire which casteth vs out of our selues cannot driue vs to loue God as we should , let vs yet , at the least , keep it within the chaste bosom of her , whom God hath destined for our wife & companion . And let vs take great heed th●t we make not our members filthy stinking vessels , and so defile the Temple of God ( seeing he vouchsafeth to dwell in vs ) by the impure dealing with those kind of women , who in violating their bodies , violate also therewith all maner of lawes . For , first they breake the law of God , who commaundeth chastitie : the law of nature , which forbiddeth to make that common , which is borne for one alone : the law of Nations , which hath brought in marriages : and the law of families , vniustly transferring the labour and trauell of another vnto a strange heire . Truly , from this abhominable and vnbrideled concupiscence , come , and are deriued a● from a liuely and pleasant Fountaine , all publike and particular calamities as it were . For when this foolish loue is once formed in our soules , which being nourished with belly-cheere and idlenesse , beginneth there to grow and encrease , and hath as heady wine run through our vaines , it by and by bringeth our sences a sleepe , and benummeth our members , bereaueth our reason , and so furiously reigning ouer vs , carrieth vs away violently into most furious purposes and practises . Do we not see at this day the mightiest kingdomes , to be by it digged downe as it were with Pickaxes , and Empires to stumble and fall downe to ruine . And do we not see that it deuoureth in one day the ritches and conquests of infinite worlds ? That it openeth the gate to all iniustice ? Hath it not brought ielowsie betweene brethren , and quarrels betweene Fathers and their children ? But the worst and foulest of all the effects that it hath wrought , is , the vncertaintie that it bringeth into the minds of kinsmen and families . For , in defiling the mariage bed , it taketh from the children the loue of their father , which cannot be conserued but by the good opinion that the husband hath of the chastitie of his wife , & it breaketh also the pietie of the children towards their fathers , which cannot be founded but vpon the self & same consideration . Now , when these bonds of affection & good will are lost amongst men , how can they conteine themselues within any ciuill amity and society ? how can they ioyne & vnite themselues together , to serue God & obey his commandements ? This sinne , as an ancient father saith , is the deuils hauen , which floting & flowing in vs through voluptuousnes , continually rebloweth the bellowes of our sences with new hoat desires , which set our soules on fire , & there nourisheth them with smoake , taking from them both sight & iudgement , which should guide them to euery good thing . And therfore how far soeuer we can see this foolish loue , we must hunt it away , and detest it , as the very poison of our souls . Howbeit we , contrariwise , call it vnto vs , and make much of it , how farre soeuer it be from vs . For we inuite it to giue it reward , and the rewards of honor are for none but for his officers , & all the most fine and rare wits take the greatest delight to impe his feathers , that he might the speedelier and more contentedly come flying into the palaces of Princes . Now , a Christian man especially such a one as would attaine vnto this blessed contemplation whervnto we prepare him , will bereaue his soule of all these filthy lusts , & vsing himselfe vnto this continuall continence ; wil endeuor himself , if he possibly can , to conserue this treasure of virginity , wherin lieth a great purity of the mind & perfection of vnderstanding : & they chiefly conserue the same , which communicate themselues with the spirit of God . which gaue S. Ierome occasion to say according to Varro ; That the reward of virginity was diuination : because that diuination is nothing els but the knowledge of the truth to come , which we attaine vnto by communicating with God , that , which we neuer can obtaine , except we keepe our selues pure from all earthly and beastly affections . So as ( as we haue before said ) if that our infirmitie surmounteth our discourse , we may make our intemperance lawfull & excusable , in rightly vsing the remedie which God hath giuen vnto our infirmitie , and so be like vnto those first Christians of whom Tertullian said ; That they were not borne men , but for ther wiues . Let vs therefore with reuerence enter into this societie of marriage , and let it be a coniunction both of the spirit and will , a communion both of faith and religion , wherein nothing is proper ne yer particular , no not so much as the very secret thoughts themselues . This is , as Themistius the Platonist said , a full mixture of all together , as wine and water , which being once mingled together , can neuer be seperated againe . Heereby we see wherein the principall effect of this Temperance should rest . To stirre vp men vnto sobrietie , and detest infamous foule gluttonie , or filthy delicacie of meates and drinkes , neither is vertue thereby any whit impeached , but through bond slaues and transgressours ; for such lusts very seldome grow in an honest mind . Such lusts are very seldome found in the minds of wisemen . Although the ages heeretofore haue borne and brought foorth monstrous Sardanapales , who made their bellies their God . The common cry of the people themselues detest them , and are sufficiently reprooued by the voice of the multitude , although wisdom should no way deale with them about the matter . It is very true , that when such spirits are choked with great cheere , they can neuer talke of any thing that is either honest or yet godly , which should make them capable of that contemplation , wherevnto we call them . Now , when as Philo describeth out vnto vs the liues of these good religious Egyptians , he therein noteth out vnto vs such a notable sobriety , as that it is impossible for bodies which kept such a diet could any way hinder the beautifull actions of their soule . And therefore let vs vse meates , and such other like transitorie good things , for the strengthening and vpholding of the infirmitie of our bodies , as the necessary instrument of the spirit . But we must not so deale with our bodies as men deale with the garments of the magnificence of Princes , which are so stiffened with embrodery and Goldsmithes worke , and so beset with Pearles & precious stones , as that a man can scarsly stir himselfe when they are on his back but we must make vs such a garment as must serue for euery day , and take such a fold as pleaseth vs to giue it . There is also another thing which hindreth our soules no lesse than these passions wherof we haue already spoken . And that is choler , which to speake truly , is the fairest flower of follie : and that is that passion which blindeth vs all at once , when as it hath once taken hold of vs , & maketh things appeare vnto vs , as it were through a clowd , cleane otherwise then in deed they are , & is so much the more dangerous a guest , by how much the more that they that are possessed therewith , are mighty , & of great power & authority : for the choller of princes which is aided by reason of their power , flyeth out like lightning , & breaketh out before such time as a man can see the flash , or heare the crack thereof : & as the thunder and lightning breaketh a sword in the scabard , euen so doth choller punish , without knowing any cause , insomuch that they pursue their actions for the most part with most tedious and vnprofitable repentance , being able to do no more as great as they are , but to wish that that which is ill done , were vndone . For as Pyndare saith , God himself hath no other power ouer that that is past , but to forget , and so they are for the most part , driuen to repent them of that at leisure , which in their hast they had committed . Howbeit , for the repressing of this furious hast , we must frame a moderation of the spirit , which we call Clemency , by which , our wils being vnaduisedly prickt forward to wish euill to another , and the desire of reuenge are restrained & repressed , when as we shall haue this clemency rightly framed in vs by the perfect obseruation of our maners , she will temper vs with such a milde and gratious behauiour , as shall defend our reason from such a tedious and strong impression as choller is . She will make vs take leisure to iudge of things by weight and measure , to counsell our friends therunto , and disswade vs from beleeuing and trusting too much to our owne selues . Wherefore she will infinitely serue vs to perswade our selues , that we cannot be offended but with our selues , neither yet once keepe in our brests those iniuries which others haue done vnto vs . For , if our actions be pure and sound , and our life holy and innocent , can our venimous and hatefull tongue change it selfe against our neighbour ? And if we at any time propound vnto our selues to liue to the good liking of any one man , when shall we be able to find the meanes to please all the world , and content both good and bad together ? if we iustifie vs before God and our selues , & haue cleane and vndefiled consciences , nothing shall then do vs hurt . Thou wouldest hurt me in my good name , and thinkest by falsly accusing me of my life , greatly to wrong me : and I haue God , men , and mine owne conscience to testifie against thee , to assure and iustifie me . Thou maiest haue a will to hurt me , howbeit I need not feele it without I will . Thou takest and carriest away my goods from me , all this mooueth me not : or the time was that I had none , or I had them when I was so yong , as that I knew not what to do with them : and lastly , although thou haddest left them vnto me , yet carried I not them with me when I dyed : and I must either leaue them , or else they must leaue me . And why should I be more sorie for the one then for the other ? Well thou greeuest me in my body , thou beatest and hurtest me , and behold the Souldier which returneth very ioyfully from the skirmish , carrying his arme in a scarfe , maketh more account of his wound , then he doth of his life , if so be he bring from thence a great gash , either in his head or in his face , the more he beholdeth himselfe , the more he wondereth at himselfe : If he come home with the string halt of one of his legges , he goeth not a step , but he reioyceth that he was so gloriously marked . Wherefore they are not our wounds that do so greeue and trouble vs , but the occasions for the which we receiue them , & they bring vs either honor or dishonor , neither is any thing esteemed for the thing it selfe , but for the end why we do it . If we endure all things for the honor of God , and for the saluation which we shall obtaine through our patience , then that which we call euill shall turne to our good , and that which once seemed to vs to be bitter , shall in the end be found very sweet . The patience which this moderation of spirit shall bring vs , will be a secret testimonie vnto vs , that we are the faithfull seruants of our maister , that we spare our selues no whit at all to obey him , nor yet refuse any trauell or paine , to put his commandements in execution . There is nothing , surely , so honourable in this world , euen in the iudgement of the very heathen , as to vnderstand how to forgiue and pardon . The lawes permit euery man to pursue the wrong done vnto him : but to pardon and forgiue , belongeth vnto a Prince alone . And therefore if thou wilt be a king ouer thy selfe , forgiue thy selfe freely : for the glory of a Christian consisteth chiefly in this loue , by which he bindeth his neighbour to loue him , and to be voide of this worldly desire of reuenge , which as a worme gnaweth the hart of those which are infected therewith , tosseth & turmoileth them all the day , and keepeth them waking all the night . And therefore the spirit will compose it selfe with this equalitie , as that it will not suffer it selfe to be carryed away with hatred and euill will . And from thence will ensue another excellent disposition of the soule , which is modesty & moderation , which bringeth with it a certaine comlinesse vnto all the actions of the body , and is a testimonie by them of gentlenesse & goodwill , & vertue , which can do more then all the rest , to make vs sociable , & to get vs the friendship of those with whom either our nature , good hap , or choise , conioineth vs . This gratious maner is so agreeable vnto men as nothing more , for she wringeth out of them that , which force is no way able to do : for she desireth no superiority ouer the rest , but according to reason , which is a kind of weapon that will cut deeper then either yron or steele . But these proud , frowning and scornefull people , which looke at all the world ouer their shoulders , which are therwith swolne so full as their skinnes can hold , and looke at their tailes like vnto proud Peacocks , do reason great wrong , when as they so do , clothing him with such talke as vtterly disgraceth him , and maketh him odious . And beleeue me , it is a very hard thing for these men to come any thing neere this holy Philosophie or wisedome , which dwelleth amongst the graces that garde and e●…iron her on euery side . Tertullian , who is desirous to haue vs learne , how greatly mildnesse and simplicitie serue vs to prepare our selues to receiue the gifts and perfections of the holy Ghost , saith precisely , that he appeareth oftenest in the shape of a Doue , to shew vnto vs that he dwelleth not but in such as are without gall as a Doue is , but are very gratious and gentle . Now , because that for the most part it commeth by reason of our infirmitie , as thinking to fly one sinne , we fall into another , we are to feare , that because we are not well confirmed in vertue , thinking 〈◊〉 hold vs in humilitie , we fall to become very cowards , when as in deed w● should rather fall to banding & cha●ging . And therefore it shall not be ●misse , that we adde vnto that which we haue spoken , of temperance and mildnesse , certaine considerations to raise vs vp to be most couragious , when as it shall stand vs in hand to be so . Which wil principally serue vs , to keep vs in a straite and an assured course , against all whatsoeuer shall offer it self to amaze and turne vs from obeying the commandements of God . For , first we shall on the one side haue rash presumption to egge vs forward to desire more , then that wherevnto God hath called vs , and oppose our selues vnto his constant and firme purpose . Our happie successes , and prosperous encounters or accidents , will so tickle vs , as that they will make vs laugh , our good hap will promise vs high and great things , and yet for all this , we will not once change our visage nor countenance . We will scornefully behold and looke vpon , and that with a leering eye , the presents of fortune ( if I may so say ) like vnto the faire & fresh coloured Apples , which grew neere to the lake of Ghomorre , but they were no sooner touched , but that they fel forthwith into powder and ashes . But if reason telleth vs that we must take them , we will then vse them with great equalitie of minde , and facilitie of maners , and make none other estimation of them . On the other side , we shall haue afflictions , dangers , griefes , and pouertie , which in the iudgement of the common people , wrappeth vp all manner of miseries . And it is against these enemies chieflie that this vertue must boisterouslie stretch forth her armes : It is through them that she must make way , if she meane to come to the end of her purpose . Howbeit if we our selues stand in no feare , and flie not before such time as we see the enemie , what mischiefe may they do vs ? Forsooth , they will spoile vs of all our goods , and so we shall go the lighter : seeing then that the reward is reserued for him that commeth first , and shall the longer while enioy the immortall goddes which soonest commeth thether , shall we then feare to lose the baggage , for the obtaining of such a glorious victorie ? And now behold the breach is made , and our Captaine within that calleth vs , and we our selues busie our selues to shoote at him that arresteth vs by the cloake , and put our selues in hazard to remaine prisoners in the hands of the enemie , that will cause vs loso both cloake and honour , and the fruite also of all our trauell . We are threatned with death , and what other thing else is it that we seeke after ? We haue not clothed our selues with this transitorie and mortall life , but onely to pay the tribute , and discharge the tolle at the comming in of euerlasting life . These are good newes , seeing we are called vpon to pay , for it is a token that we are come on shore . But what is this death that thus terrifieth vs ? What ? is he so to be feared , as that he will make vs turne our backs vpon him , & forsake the field of vertue , & ●…ly hid in the trenches , or rather in the sand holes of s●…thfulnesse and cowardise ? If we thinke it an euill thing , it is because we feele it to be so , or else because others thinke so of it . Haue we not heard the plaint of those who haue couragiously died , either for the honor of God , or els for the seruice of their king , or for the defence of their countrey ? Was there euer yet any nation so barbarous , so voide of humanitie , or as we commonly say , so farre from the sunne , as that commend not with great praise , the valure and worthinesse of those that haue spent their liues for the common-wealths sake ? Hath not the memorie of posteritie , taken them out of their graues , to make them aliue againe in the remembrance of men ? And if we should come to number out the parts of the life of man , shall we recken the time which they haue bestowed in eating , drinking , and sleeping , or rather principally bring into a short accoumpt , the dayes wherein they haue most valiantly fought for vertue ? And therefore that which we call life , is but a death , because it dyeth without leauing any memory therof : for , that which we call death , i● in very deed life , because it is that which maketh vs to be & continue for euer . Neither are we to regard how long we liue , but how wel we liue : neither commeth death too soone if he bring honor with him , neither is it for the only opinion of another , and for the honor which we shall get by well dying , that ought to make vs contemne death , but for the loue of that second life , whereinto we must enter . The Druydes , had some forefeeling of the immortalitie of our soules , which caused them to be more valiant then all the people of tho world : for , they made a skorne to saue their liues , saying , that they made no more accoumpt of them , then of the head of a willow tree . And the Philosophers , who made a iest at them , confessed yet , that they held a blessed error . Howbeit , we say , that their wisedome was blessed , by tasting of this opinion , whereby they found groping in the darke , the very resting place of felicitie , and had found out the counterpoyson , which driueth away and slayeth feare , the very poyson of our soules , which drieth vp , and feeblisheth our hearts and minds . But we , being brought vp and taught in a better Schoole then they were , do not only know , but constantly beleeue , and not only beleeue , but are glad also as a man would say , of this second immortall life . For , we haue a spirit lodging in the inward part of our soule , which sayeth and soundeth continually , if so be we will heare it , nothing else but this life to come . And vnto this voyce it is , that so many millions of Christians haue in the middest of their afflictions and torments followed the standard or ensigne of their Captaine , spilling and sheading their bloud in all the corners of the earth , as the true and pure seed os faith . This is that Trompet which hath encouraged them to fight this combat , from whence they haue returned very bloudy , but yet haue bene triumphant , and crowned victorers . If ambitious honor driueth vs vnto most strange hazards of warre , if this affection , to be esteemed and honored of those before whome wee liue , hastneth and kindleth the course of our actions , what greater hope is there of these which haue obtayned this ? for they haue not onely bene honored whilst they liued , but wee also reuerence theyr ashes after they are dead , theyr bones are holie vnto vs : the memorie of their liues is yeerely renued with deuout commemorations and prayers : wee honor them in our verie thoughtes , wee humble our cogitations before them , as placed in a great degree of honor in the Church of God , and as hauing found grace before the face of our Lorde and God . And therefore wee must not bee voyde of courage for the effectuall bringing to passe of good and holie things , seeing that the verie wicked them selues , are the better part of theyr dayes so valiant in executing these wicked and most detestable things . For with this patience and strength of courage , must wee enter triumphing into the kingdome of glorie , wee hauing bene told by Toby this goodly and holy Oracle , That hee O Lord which serueth thee with all his heart , if his life be put in hazard , shall bee without doubt crowned . And for this cause it is why the Scripture telleth vs , that this good . Father beeing brought into miserable captiuitie & thraldome , did neuer for all that forsake the voyce of the truth . And to say truly , we can no way iustly attribute vnto our selues the name of Christians , if we reiect and forsake the Crosse which is left vnto vs in stead of all other maner of weapons , and is the very sample & paterne that Iesus Christ hath geuen vs , to make vs vnderstand when we shall come vnto him , and the watchword that witnesseth vnto vs that we are his . For , we haue no means that can make vs perceiue that we are instructed in his discipline , but by this patience , the very mother of all the other vertues . And Theodoret also sayth , That the Martyres run vnto ●orments as vnto the schoole & exercise of vertue . It now followeth that we see how we should behaue and carry our selues in the disposing of the benefits which it pleaseth God to bestow vpon vs . In very deede , the rule which hereof is set before vs , and the habit which we take vpon vs to vse them well , is called Liberalitie . Now , the first precept which we are to learne , is to acknowledge , that all the benefits which we haue , we hold of the goodnes & grace of God : the ordinary exercise whereof , is to do good vnto all the world , and to spread vpon vs his blessings , albeit we no whit deserue them . And the reason why he so bountifully destributeth them amongst vs , is not to the end we should locke them vp , and let the gold and siluer mould , which are no way good nor profitable but when they are well vsed : but to the end that as he hath created vs vnto his owne image , so also we should imitate him , in well doing vnto our neighbour , according to our abilities . And truly we haue farre greater occasion to do it then he . For , that which he geueth is his owne , and he geueth it to such also , as be no way able to do him good . But we , are another mans purse-bearers , we geue the goods of our God , & we geue them to such as are not onely able to pay vs againe , but also to lend vs as much when we stand in need . And although they should be vnable to pay , yet God , by whose commaundement we geue them , answereth vs the same for them , and maketh it his owne debt , and chargeth himselfe also not only to pay the principal , but to geue vsury for it , yea double , treble , and an hundreth fold . And we are besides to consider , that all these benefits should be dealt proportionnably , for our necessties , and that by the lawe of nature , they belong not vnto vs , no further then wee haue neede of them for the maintenance of our life . The measure of our benefits are heate , cold , hunger , and thirst : and if the custome of the countrey wherein we liue , and fashions of our countreymen , induce vs to any neatnesse and finenesse , we must not eyther too too austerely refuse it , neyther yet ouercuriously affect the same . Wherein , wee are first to regard in what state and degree of honor God hath placed vs amongst our brethren , and which is sortable vnto the estate whereunto we are borne or called , to the end wee might appropriat our goods vnto our selues , and not our selues vnto our goods . Now , when we haue furnished our selues with asmuch as is needfull for our estate , we must lay the rest by , and be very watchfull in the well bestowing therof . And that which may serue to direct vs thereunto , is to take away the merite and the necessitie of such as we would bestow the same on : for , it is the equall proportion & measure , which chiefly maketh the deede holy and pleasing vnto God , who hath disposed all things by measure , & hath geuen vnto vs reason as a compasse , to make all our actions iust & euen like vnto his . For if I geue my goods vnto him that hath no need , and see a poore man dye at my feet for want of food , this is an indiscreet liberalitie in the rich , & manslaughter vnto the poore man . If I for the helping of a stranger , let my father and mother want , the order of true & naturall affection is peruerted , and mine action is disgraced . We are also to obserue the things by which we mean to place our good deeds , and some be more vrgent then othersome : for , we may doubt of some of them , in our geuing , & othersome of them , may pluck the good deed into our own hands : howbeit we are principally to take heed , that we geue not away that which is another mans : for , they that take from one man to geue to another , are abhominable before God , and their almes & offrings stinke in his nostrels , & he turneth his face cleane from them : and according to the saying of the Wiseman , who saith , That he which offereth vnto God the fruite of his iniquitie , that offering is most foule and filthie . We should make a great accoumpt of this vertue , to frame and fashion it very entire and sound in our minds , as being full of all spirituall grace , that might greatly further vs vnto our saluation , when as it shall accustome vs , liberally to distribute our goods to those that haue need of them , and our almes vnto his honor which hath geuen vs them . Saint Augustine was not afeard to say , that almes is another Baptisme : because , that as water putteth out the fier , euen so doth almes kill sinne . This almes ( as Chrysostome sayth ) is Gods friend , which obtayneth at his hands whatsoeuer she craueth : she setteth prisoners at libertie , calleth home againe those that are banished , and obtayneth pardon for the condemned . For , the hand of the poore , is Gods purse . Haue wee any thing to buy of him ? let vs then geue him our money . And the best way for vs to bestow our goods , is to put them into Gods banke , for he will assure it vs not only on the land and the whole continent thereof , which is his , but also in heauen , and in eternall blisse , wherewith he will sease , and inuest vs . Why should we then be so foolish as to suffer our gold and siluer to rust in our chests , and so , alwaies blindfold our minds , with laying vp crowne by crowne , seeing we suffer the time to passe for the doing of our employments , and that all which we gather and scrape together , is nothing but toyle vpon toyle heaped vp together ? Surely , all these goods which bring with them nothing else but sorrow and griefe with their only aboundance , and in which are neuer fulnesse nor yet measure , are nothing else but a cage of gold , and a prison of siluer vnto their maisters , to hold them fast bound to the vpper part of the earth , & thereby bereaue them of their libertie for going vnto heauen . This is the water that is powred vpon the Egles wings , because he should not flye vp vnto the Sunne . Euen so must they that will taste of the fruite of contemplation , and attaine vnto perfect felicitie , where the course of our soule must rest , take heed that they hinder not them selues , but as little as they can in the dirty dunghill of riches , which are no better then very clay and earth , what great accompt soeuer they make of them . And yet notwithstanding it is for this dust that we kill one another , and this is it which we set both our souls & bodies on the teinters for . For this , great and mightie cities band themselues one against another in arms & battel : this , is the very plague of ciuil societie : this , is the water of seperation which parteth brethren asunder , yea which seperateth the father from the child . And therefore we had need set a fourth & the lost bar betwixt vs & our affections , to keepe vs from desiring that which is another mans , & to teach vs to geue to euery one that which is his owne . And this vertue , we call Iustice , wherof if we consider in generall , wrappeth within her self al sorts of vertues : and her office , as Lactantius teacheth vs , is first to ioyne men together with God , secondly , to reconcile one man to another , which are two things verie neerely knit together . For , if the first keepe vs within that duty wherin God hath created vs , which is , to feare , loue , and serue him , and do good vnto our neighbour , it cannot be but that we must stand in the grace and fauour both of God and men . Or if we will more particularly consider of this vertue , and wherein she disposeth vs to liue iustly and lawfully with men , her action may very fitly be deuided into three parts or heads . The first is , to liue honestly , without breaking the lawes either of God , or of our countrey . The other is , not to offend any man , either in word or deed . The third is , to geue vnto euery man that which is his owne . Now , if as much should be spoken of this argument as might be , we should exceed that measue that I haue prescribed and set downe for this small treatise . And therefore it shall suffice that we speake of the principall thing which is recommended vnto vs by Iustice , which is , to keepe our faith in all our doings , to take in hand nothing craftily & cunningly , but to deale plainly & openly in all our affaires . For ouer & besides , that faith is the knot & common band of the amitie & societie of men , so also is it vnto vs as gage , of the grace of God which he hath vouchsafed vs , to communicate himself with vs . And seeing that by this & the self same word , is signified vnto vs the assurance which we haue of our saluation , and constancy of our promise , we are verily to beleeue , that whosoeuer shall abuse this pawne amongst men , will lightly abuse that gage which God hath geuen him . And in very deede , whosoeuer he is that shall set before his eyes the lawe of God , the iudgement which therein is denounced , and the paines that are prepared for the wicked , is it possible that that man will euer haue the heart to deceiue him , whome the lawe hath commaunded to loue as him selfe ? will he , by defrauding of his neighbour , deceiue his owne soule of that euerlasting blessednesse , whereof those men can neuer be partakers , who communicate with the father of lying , and of lyes ? For , truth commeth from heauen , & falshood , in the daughter of darkenesse . All kinds of fiction , coulored and counterfeit shewes and all leasings , are the craftie deuises of the deuill : and he that entertaineth them , and vseth them , couenanteth with the wicked spirits , and maketh himselfe the bondslaue of sin . And therefore all our actions should be sincere and faithfull , but especially their actions who are in authoritie to gouerne the people , and are put in trust to render iustice vnto euery particular man . They must not do as the Egiptian Iudges did , that ware the image of Iustice about their necks , but they must haue it imprinted in the bottome of their hearts , and betweene their lips , for she alone it is that must direct their iudgements , so as neither loue nor hatred , must at any hand make the ballance or scales which they hold in their hands , leane either one way or other , but reason alone must cause the lawe spurne and kick against iniquitie . Surely , no man can haue a better testimonie vnto his conscience of his election , then when as he feeleth himself to take pleasure in dealing iustly and rightuously : for whosoeuer he is that loueth iustice , is a man of God : for , the light shineth on the righteous man , and vpon him that is of an vpright hart . The way and path of the iust , is like vnto the dawning of the day , her light encreaseth by little and little , and becommeth like vnto the noonetide . The wise man could not more properly compare iustice vnto any thing , then vnto the light : for , as the light shineth not for it selfe , but causeth others to see : euen so this most excellent sound vertue of it selfe , looketh not but vnto the benefit & profit of another , hauing none other end but by a well willing & righteous affection , to conioyne & entertaine one another of vs . When this vertue is growne vnto a full perfection , she straightwayes beginneth to loue , & may very wel take vnto her that name , because that she , hauing vnited & conioined vs together , teacheth vs to accompt our selues to be one anothers flesh , as being the members of one body , or rather , the body of one head , leauing in vs a charitable affection , which is the souldering & sinowing of our bodies together . For , as we see in the constitution of our persons , euery member to be so framed therein , as that , that which is fardest off , moueth it selfe forthwith in affection & good liking vnto the rest : so as if we haue any paine in our foot , by & by the eye looketh vnto it , & straightways we put to the hand , & in the end bend the whole force of our body to help to do it good . Euen so fareth it with the mistical coniunction of the body , & in the holy congregation of the faithfull , whereof we are all members , and the spirit of God which doth rule and gouerne vs , teacheth vs , that for our owne conseruation , we must needs make one of another , and make both our aduersitie and prosperitie common , that we might contribute vnto the necessities of one another . For , our christian righteousnes , restraineth not vs only , to discharge the ciuile and politick bands which may be amongst vs , but also acquiteth this naturall obligation , which bindeth one man to another by mutuall good will and loue . It remayneth now , that this righteousnesse must conioyne vs vnto God , and bring forth her most excellent effects , which kepeth our soule vpright quiet , & capable of the wil of God , and as it were fast tied vnto the loue of euerlasting blisse , which is done by the gifts of faith & hope . For , after we haue purged our selues of the peruerse & filthy affections , which our soul hath gotten into her by liuing on erth , & so blinded our wil , as that she cannot returne to ill , yet must she go on to her mark , & guide her self vnto her resting place . Now , as we are cast downe into the darkenesse of this world , into the deserts of sin , & bottomlesse deapths of perdition , we cannot see our end without light , nor find our way without a guide , ne yet sustaine our selues & go forward without stay : and our light , guide , and stay is , the reuelation which God hath shewed vnto vs out of his will , the knowledge which he hath geuen vnto vs by his grace , the spirit , by which he communicateth himself with vs , and in the end commeth himselfe vnto vs , because we are so feeble , as that we cannot go vnto him . We call faith the sound and right affection , whereby wee receiue that , which he declareth vnto vs , and which we constantly beleeue , and by which , we iudge of him in the goodnes & simplicitie of our harts . This is it with which we humble our senses , and with which we deny our selues to geue credit vnto his truth , in acknowledging our infirmitie , & by which we allow his almightines , reuerence & admire the effects so often reiterated , for the reconquering of our saluation , & deliuerance from eternall death . Now , when as our soule hath once found her self disposed to belieue this , and receiued this impression from the word of God , she then cleerly seeth the marke whereat she aimeth , & knowing thereby the benefit which is set before her , she is touched with a certain effectual feeling of pleasure , which eggeth her continually forward to wish & looke for the saluation which is prepared for her . This is that hope by the which she foreseeth the happy hour of her felicitie , by which she is kept for the loking for her blessednes , & vpholden & double strengthened against all the griefes and miseries which m●ght shake the same , and crosse her in the way . Here then wee see how we must prepare our soule to make it capable of this felicitie . We must now then necessarily see & behold by her dealing , how she delighteth her self in this most excellent pleasure . And it is to be considered two maner of wayes , the one is , that whilst she is clad about with this flesh , and detained here in this vile world , yet she still ioyneth and vniteth her selfe vnto God her creator , by meanes of her pure & holy disposition , and of her good and charitable works . The other is , that when she is deliuered & despoiled of the earth , & the world , she wholy vniteth her self vnto her first & originall being . In this first estate we shal see her reioice in such happinesse , pleasure , & contentment , as infinitely surpasseth all the other delights which we possibly are able to wish or desire here below . And such in very deed , as are no way comparable vnto those pleasures which we know to be prepared for vs in the life to come , and such in truth , as our thoughts cannot apprehend . For it is very true ( which Esdras sayth ) That man , that liueth here in this world , can comprehend nothing but earthly things . And it is sayd in Ecclesiast. That wee must not search into things aboue our reach , but thinke vpon that which God hath commaunded vs : for it is not fit for vs to looke vnto that which God keepeth secret vnto himselfe from vs . Now , the blesseddest and chiefest pleasure of our soule , consisteth in conforming & addressing all her doings to that end wherunto she is created , which is done by action , prayer , and meditation . For , God hauing caused vs to be borne to be members here of this vile world , euery part of vs obseruing the duty & motion whereunto he hath ordeined the same , serue for his glory , & testimony of his power . It standeth vs therfore vpon , so long as we liue here , to keepe well our part , and beware that in our particular discording , we breake not the vniuersall right note and harmony , wherein the beauty of his workemanship subsisteth : for , he hath called euery of vs vnto a certaine ministery and office , whereof he hath made some Kings , some Princes , some Magistrates , some priuate men , or to say as the Apostle sayth , he hath ordeyned , Some to be Prophets , some Euangelists , some Preachers , and some Doctors . And therefore let vs take heed that we fulfill the ministerie which is layd vpon vs . For if so be we deale lamely and haltingly in the charge which is geuen vnto vs , we fayle not onely in our owne duties , but we also bring a generall confusion vpon the whole people , and so become culpable of the sinnes of all the multitude . Where contrariwise , if so be we deale iustly and truly in our office , we shall be like vnto good and skilfull musitians , who , ouer and besides the great pleasure of the excellent and sweet sounding of their voices , they feele a maruelous and incredible delight by the euen meeting of one anothers voice , which falleth into theirs , with an agreement & accord , full of sweet melodie . And therefore it is surely a great pleasure to do well , neyther is there any pleasure so great , as the contentment which we feele in our consciences , when we performe any godly & commendable action . Neither is there any thing that more gladly tickleth the spirit , then the glory which it offreth & promiseth vnto that man or woman , who vertuously behaue them selues in their liues & conuersations . I meane not such glory as is fed either with winde or smoke , which pleaseth men only , but such glory as maketh vs see a far off , the crowne which is prepared for vs . Neither must we stand vpon the outcries and clapping of the hands of the people , which fauour the course that we take in hand , no more then a valiant Champion readie prepared in the lists to fight the combat doth : but let it rather hasten vs to run the swiftlier vnto the goale & garland of prize , which attendeth our victorie , and lift vp our soules with such a cogitation , as that all our actions being referred to this end , may be full of that ioy & contentment , wherein consisteth our whole blessednes . Neither may we ne yet can we continually tie our selues vnto the affaires and bus●nesse of this world : for , after labor , ensueth rest , which is in very deed the true operation of the soule , and that is Meditation . And in very truth , most blessed are they whose vocation is wonderfully farthest off from the care of these worldly affaires , and whom God hath withdrawn from the tempests and stormes of the world and placed them as it were in a calme & peaceable hauen , to behold a farre off the shipwrack of others . And this meditation consisteth only of the knowledge of the truth , and glory of God , which we must seeke after as wel by the contemplation , and exact consideration of his works , out of which shineth forth euerywhere his power & incomparable goodnes , as by the ordinary reading of his word , by which he openeth vnto vs the treasure of his wisedome , and draweth the curtaines of heauen , to make vs see his maiestie face to face , as much as our infirmitie is able to beare . And the works of God vndoubtedly , are as scaling ladders set vp for vs euery where to climb vp vnto him . For , let vs turne our selues which way soeuer we will , and we shall finde here in the world wonderfull things : for if we looke downe into the depth of the bowels of the earth , we shall see there such a number of veines of gold and siluer , such a sort of pretious minerals , and such spring heads of liuely waters , as is wonderfull . Again , if we looke vpon the face of the earth , we shal find such varietie of hearbs , floures , fruits , trees , beasts of the fields , and in them such vertues , and secret properties , as that it would make vs altogether astonished . And are the seas lesse admirable , by reason of their ebbing & flowing ? the multitude of fishes , and the diuersitie of monsters , which they feed & bring sorth ? And will not the ayres replenished with foules , clouds , raines , snowes , hayles , lightnings , & thunders , make vs wonder ? And when as we lift vp our eyes far higher , and behold the curtaines of heauen spread vpon the face of the earth , behold the brightnesse of the Sunne , the clearenesse of the Moone , and the ruling of their course , obserue & marke the goodly & beautifull order of the Starres , their course , effects , & influences , must it not needs altogether amaze vs ? And yet al this geare together considered in grosse is nothing in respect of the matters which we haue now in hand , when as we shall haue examined them a part and by peece meale : for , when as we shall haue seene that the very least things in the world , haue in their constitution such a maruelous prudence & wisedome , we must of necessitie find out the author & creator of them , in heauen . Let man but looke into himself , & consider with himselfe what maner a thing he is , and how so litle a moyst humor could make him grow vnto such a fashion , to be framed a body of so many sundry parts , with such proportion . And let him not content himselfe to see himselfe stand vpright vppon his feete , with his face vpward , his eyes open , and remouing all his members , but let him a litle vncouer his skin , and ghesse how the flesh and the bones are so workemanlike set together , and vnderstand how many sinewes and muskles are drawne downe euen from the neck , vnto the most base & outermost parts of the body , to bind , loose , and remoue to all the parts , vnto all sorts of mouings : and let him behold how so many veines are spread throughout the body to carry the bloud and nourishing iuice vnto euery member . Let him also see what a number of arteries are guided from the heart , and deuided to accompanie all the sinewes and veynes , to hold in the vitall spirits in euery part , as the messengers of his will , to the end , to commaund the sinnewes to moue , or not to moue . Let him then if he will , lay open his stomacke , and see how his life is mainteined , how the meates sent downe into the stomacke , are transformed by a secret and incomprehensible power , how , by laboring and stirring in the stomack , they runne into the paunch , how the good iuice floweth through the small vaines into the liuer , which is the shop of the bloud : how the liuer dischargeth her superfluities into the gall , splene , and kidneys , how it distributeth the bloud into the veynes , and how it is sent into the heart to be there made thin and subtilized , euen vnto the confection of the vitall spirites . If he behold the moouing and breathing of the lights , which refresheth and moderateth the heat of the heart , if he see the artificiall turnings and wreathings of the guts , let him not thinke the same , to be fallen out of the clouds , neither yet that he seeth any other thing within , then he seeth without . Howbeit , when as he shall come to consider of the head , which is the treasure of the sences , and seat of reason , let him dreame amongst other things , what an especiall worke the eye is , and with how many filmes and thin skinnes , this lightsome spirit is garnished and defended , which in very truth is the pleasure of the life , he shall remaine as it were astonished and amazed , but yet not so much , as when he commeth to pierce the braine , where he shall perceiue the manner whereon the portracture and images of things are borne by the sences , as faithfull messengers and interpreters , to be receiued and exercised therein by the common sence : and afterward to be ordered and placed within the custodie of the celles of the memorie . But the thing that most astonisheth vs , is this , when as we desire to vnderstand what our soule is , which manageth & gouerneth all this whole workemanship , what a power it is of , that thus strangely moueth and worketh , which awaketh when we sleepe , comprehendeth so easily and things , reacheth into the deepest matters , and by discourse , findeth out the cause and reason of the most secret things . And we see and feele these effects in our selues , and yet we can neither see nor yet conceiue them . Certainly , when we , in the contemplation of these things , are lifted vp by faith , we feele our selues forthwith led vnto the author of these workes . And to say truly , when as we see so many maruelous things dispersed throughout the whole face of the earth , for what other purpose serue they , but to be as a booke left wide open , for vs to read out thereof , the greatnesse and almightie power of God , who is heereby so gloriously expressed ? The onely beholding whereof , is able to stay our sences and spirits , and furnish them with an aboundant and sufficient contentment , whereon hangeth our felicitie . This is it , whereon we should studie day and night , and not content our selues with the bare looking of the couer onely , but diligently to way the periodes , yea , euen to pluck out the sillabes and meanest points , which containe excellent and holy secrets . And this was a very good answer in my opinion , which the good Heremite S. Anthonie ( as Socrates writeth ) made vnto a Philosopher , who asked him how he could possiblie dwell in a solitarie place , without hauing of bookes about him ? Surely ( quoth he ) I lacke no bookes , for the world is my booke , and my studie , is the contemplation of nature , wherein I reade day and night , of the glory of my God : howbeit , I can neuer attaine to the end thereof . O happie life voide of such a number of boiling sorrowes and greefes , which vndermine and consume our yeares , gladding and reioycing in this gratious rest , and hauing good leaue to thrust our hands vp to the elbowes into the treasures of the Deitie , which feedest the desires of the soule , with the knowledge of immortalitie , and swondest and diest within the burning flames of eternall wisdome . These are the delights , and these are the alluring baites which kept Acepsenas , a recluse , within his cell in the wildernesse , full threescore years . These are the allurements which stayed that Simeon all his life long , vpon the top of a piller . What a merueilous desire ( thinke you ) had those men , who being lifted vp aboue the earth , did swim in the ayre , communicated with the Angels , and beautified themselues before they dyed ? Without doubt , our bloud is wonderfully congealed and grosse about our hea●t , and we very dull , and as it were in a swound , if we admire not their blessednesse , neither haue we compassion of our owne miseries , our spirits are mightely mortified , if so be we comprehend not , that in this life , in this contemplation , and in the knowledge of this eternal verity , our consolation , contentation , & felicitie , l●eth , consisteth and resteth . Now God , who loueth vs as his children , meaneth not to leaue vs vnto the darknesse of this world , and to make vs seeke after , gropingly as it were , amongst his workes for this his truth . But hauing left his spirit with vs , he hath also left vnto vs his worde , as an interpretor of his will , wherein we shall be sure to finde sure and faithfull directions , to bring vs vnto this veritie , and easily vnderstand his maruelous workes . This is that voice , which is called the burning worde ; this is that word which is called the light , which , as Eusebius saith , is like vnto fier , because it doth not only heate , lighten , and make ripe , but also melteth , softeneth , and hardeneth . And therefore we should follow those good Egiptian fathers , whose liues Philo describeth , who loosing their eyes to looke farre aboue the workes of God , cast them forthwith into the reading of the Prophets , and of the holy books , as vpon the commentarie and interpretor of their meditations . And these are they that haue most profoundly entred into the diuine wisedome , and who for that occasion , are in the scriptures called Seers : for they are they , by whom we haue had the mysteries of eternitie reuealed , and not by any humaine industrie , but by the inspiration of the spirit of God , haue communicated vnto vs the miracles of heauen , and opened the entrie into wisdome with the which when as our soule is mixed , and from thence hath receiued her forme and perfection , she must then bring forth her fruite , according as the same Philo hath taught vs , That that is the propertie of euery perfect thing . The fruite of a meditating soule , or rather the infant thereof , if we will speake as Eusebius doth , is praier , which being conceiued in the inward part of our thought , discloseth it selfe betwixt our lips , euen as the child is conceiued in the mothers wombe . For , the knowledge of God , & the effectuall feeling of his goodnesse , which are imprinted in vs , by an holy cogitation , engendreth also in vs this motion of courage which Mercurie the great calleth , The inward word , which being well fashioned within , and aided by the spirit & the body , thrusteth out it selfe , and vttereth this outward word , which we call praier , we take not this onely for ordinary praye● , which proceedeth of our infirmity , and should be the beginning of all our workes , & which we are not to keepe to be the last action of the soule , but for that , by which we expresse that affection which is borne in vs , by perceiuing of that which we haue from the goodnesse of God , which , after that we haue by holy thoughts prepared our tongues for it , ruleth & gouerneth the same , and maketh it the instrument of his glory , by which we try whether we conuerse therin holily yea or no , which is such a wonderfull contentment , as that there remaineth not in our spirit to receiue any other cogitation at all into it . For be it that we prostrate our selues before him , to beseech him of his fauour & grace , or require his benefits , or to giue him thanks for his fauours daily shewed vnto vs , our spirit is as it were rauished & in a swond , & we feele his hand already comming faster vpon vs , then we are in calling vpon him : hauing assured our selues a long time together , that whatsoeuer we should craue at his hand in a liuely faith , he would graunt vs , whether it be that we at al times , as indeed we ought , cause our voices resound his praises , preaching and setting forth his wonderous works , singing as he hath commanded vs , songs vnto his glorie , and answering one another with hymnes & spirituall songs , our hearts rebound and leape in vs , and our spirit lifteth vp it selfe aboue the heauens , and ioineth in thought with our creator . And what houre , nay what moment of an houre ought we to cease , turning the eyes of our soules towards him , who continually standeth with his armes wide open , to embrase vs , bendeth his fauourable eares vnto our praiers , hearkeneth louingly vnto our vowes , and is not iealous of the praises which we sing vnto him ? Is it meet then that there should be either businesse or sleepe , to bereaue vs of this pleasure , or rather that we our selues should bereaue our soules , & so bring our selues a sleepe euen then , when the sweete songs , earnest and feruent prayers , should gather our spirits together , & assemble them to striue with the grace of God , which worketh in vs ? Is it fit that we should become deafe , euen then , when he toucheth the instrument of our soules , to cause vs agree vnto the tune of his will , and content our selues with the melodie of this sweet and perfect hermonie , which soundeth from the coniunction of our vnderstanding of his deitie ? O immortall delights , who shall seperate my soule from thee , who shall pluck me from out of thine armes , to drawe me out of heauen vnto the earth , from cleare shining brightnesse , into miserable darknesse , and to lead away my sences from puritie and cleannesse , into a most filthy dunghil or iakes ? And therfore O thou my deare soule , liue , yea liue I say , and settle and resettle thy selfe amidst these heauenly delights , which as pearles and diamonds , haue banished themselues into the wildernesse and vttermost parts of the earth , and are such an excellent market as can possibly be wished , vnto all such as haue the hearts to go thether to seeke after them , and liue thou this blessed life , which is the way of immortalitie , that pleasantly leadeth vs euen into the entrie of the heauens , following our God , step by step , and holding him by the garment , where being arriued , we shall be bereaued but of that clothing that hindereth vs , and be cast with a lost body into the middest of the depth of his glory : where , being full , not of pleasures , ease , reioycing , delights and voluptuousnesse , but with an vnspeakable and vnbeleeueable contentment , which surpasseth whatsoeuer we are able not to speake of , but to thinke of . We shall begin the course of this immortall life , which neuer shall haue end , & enter into this eternall blessednes , out of which we shal neuer come , & be enlightened with that most heauenly glory , which neuer shal be darkened . But because that this last & most perfect felicitie , consisteth in beholding the face of the father of light , wherein we shall see the spring-head and originall beginning of all goodnesse and excellencie , & will not haue vs see him face to face , so long as we are encompassed about with the darknesse of this world , but onely his back part as it were passing by , we might hold our peace , and with silence admire , that which we know to be , but we know not how , neither are we once able to speake thereof , but that we must needes accuse our owne ignorance , and that , whereof we are not able to affirme any thing , saue that we know not any thing thereof by any of our sences , but is a thing which beyond all measure surpasseth all perfection else whatsoeuer , for our sences can no way possibly pierce so farre into it , and the more that our spirit striueth to enter into it , the more it stumbleth therat . What is there then for vs to do ? Forsooth a most assured hope , that if we liue heere in this world holily & rightuously , and make our selues worthy of the grace and fauour which our heauenly father offreth vnto vs , and withdraw not our affections from him , and giue not the honour which we owe vnto him , vpon and to these earthly and worldly things , we shall one day enter as his children and heyres of his glory , into the treasury of his heauenly ritches , and enioy according to his promises , the brightnesse of his eternitie .