in their soules as in an earthly Paradice and in an Orchard well trimmed and tilled in which he also is delighted So Saint Augustine speaketh writing vpon Genesis yea in man himselfe the ioy of a good conscience is Paradice Where-vpon the Church also in the Saints lyuing temperately godly and iustly is rightly called a Paradice abounding with the affluence of graces and chast delights In his booke also of Catechizing the ignorant hee sayth thus Thou who seekest for true rest which after this life is promised to Christians heere thou mayst also tast of it sweetly amongst the most bitter troubles of this lyfe if thou shalt loue his commaundements who hath promised it For soone thou shalt perceaue and feele that the fruites of righteousn es are more sweet then those of iniquity more truly and more pleasantly thou shalt reioyce of a good conscience amongst troubles then of an ill conscience amongst pleasures Hetherto Augustine Out of whose words thou mayst easily gather that the ioy of a good conscience is so much and so great that as honey is not onely sweete of itselfe but also it maketh that sweet which before was not sweet so a good conscience is so merry and so pleasant that it maketh all the troubles and tribulations of this world seeme pleasant and delightfull Furthermore as we haue sayd that the filthines and enormity of sinne doth torment the wicked so on the other side the beauty and dignity of Vertue doth make merry and comfort the good as in manifest words the Prophet testifieth The iudgments of the Lord which are his diuine commaundements are truth they are righteous altogether And more to be desired then gold yea then much fine gold sweeter also then honey and the honey combe But how the kingly Prophet was delighted in keeping the commaundements of the Lord he testifieth of himselfe in another Psalme saying I haue had as great delight in the way of thy testimonies as in all riches The which sentence of the father his sonne Salomon confirmeth It is ioy sayth he to the iust to doe iudgement but destruction shall be to the woorkers of iniquity Which iudgement is no other thing then Vertue her selfe and that a man should doe as he ought Which ioy although it riseth also from other causes yet especially it ariseth from the dignity and beauty of Vertue which as Plato sayth is beauty inestimable To be briefe the fruite and sweetnes of a good conscience is so great that Saint Ambrose in his bookes of Duties is not afrayd to say that in it consisteth the happines of the righteous in this life His words be So great is the renowne and splendour of honesty that the tranquility of conscience and the security of innocency make the life blessed and happy Moreouer euen as the Philosophers without the light of fayth knew the torments of an euill conscience so they knew the ioyes of a good conscience Amongst others Cicero in the bookes of his Tusculane Questions speaketh thus The age and time of man passed honestly and vertuously doth bring so great comfort that no griefe of minde doth touch them that haue so liued or if it doe it is but lightly The same man also sayth in an other place Vertue hath no larger or fayrer a Theater then the conscience Socrates being asked who could liue without perturbation He aunswered He that is guilty to himselfe of no euill Bias whē he was asked what wanted feare in this life He said A good conscience Seneca also sayth in a certaine Epistle A wise man is neuer without ioy and that proceedeth from a good conscience Out of which it is manifest how excellently these agree with that sentence of Salomon All the dayes of the afflicted are euill but a good conscience is a continuall feast A greater thing could not be spoken in so few words By which the wise-man signifieth that as they that sit at a banquet are made merry by the variety of meates and dainty cates and by the presence of their friends with whom they liue so the righteous are made merry by the testimony of a good conscience and by the sweet sauour of the diuine presence from which they haue receaued and feele in theyr soules so euident a pledge of saluation But the difference is this that the mirth of the banquets of this world are bestiall and earthly but this is celestiall and for euer that beginneth with hunger and endeth with loathing this beginneth with good life and perseuereth and endeth with glory But if the Philosophers haue had this ioy in so great price and esteeme without hope of any other thing in the lyfe to come howe much more ought Christians to exult and reioyce who knowe how great good things the Lord hath prepared for them both in this life and also in the other Furthermore although this testimonie ought not to bee without a holy and religious feare yet this feare doth not trouble or diminish that ioy but after an admirable manner dooth strengthen confirme and comfort it in whom it is By which it is insinuated vnto vs that then our hope is more lawfull and sound whē it hath this holy feare ioyned vnto it without which hope shall be no hope but false presumption Behold my brother heere is a newe priuiledge which the the righteous enioy of which the Apostle speaketh Our reioycing is this the testimonie of our conscience that in simplicitie and and godly purenesse and not in fleshly wisedome but by the grace of God we haue had our cōuersation in the world These be the things that can be spoken of this priuiledge But neither these nor many moe suffise to declare the excellencie of it to that man who hath not had experience of it himselfe For the tast of any delicious meat cannot be expressed or described with words to him sufficiently who heeretofore hath not tasted of it Seeing that without doubt thys ioy is so great that oftentimes when a godly man is much afflicted tormented and casting his eyes about no where seeth any comfort yet turning his eyes into himselfe and beholding the peace of conscience and the good testimony of it he is fully strengthened and filled full of wonderfull comfort For he vnderstandeth very well that all other things let them succeede as they will doe bring small profit but a good conscience is profitable for all things And although no man can be sure and certaine of it yet as the morning sunne when it is scarcely risen and is not yet seene enlightneth the world with the neerenesse of his brightnes so a good conscience although it be not fully plainly known yet it reioyceth and gladdeth the soule by her good testimonie This is so true that Saint Chrisostome sayth all aboundance of griefe trouble falling into a good conscience dooth no otherwise perrish and is extinguished then if a sparke of fire should
worlde for his sake shall receaue an hundreth fold heere and shall inherite euerlasting life Behold therefore my brother what an excellent good it is that hetherto I haue shewed thee behold to what I inuite thee consider whether any will say that thou art deceaued if for the loue of it thou shalt forsake the world and all things which are therein Onely one inconuenience this good hath if so that it may be called an incoÌ„uenience why it is not esteemed amongst wicked men that is because it is not knowen vnto them For this cause our Sauiour said That the kingdome of heauen was like vnto a treasure hid for this good is indeede a treasure but hid not to these that possesse it but to others That Prophet very well knew of the price of this treasure who said My secret to my selfe my secret to my selfe Hee regarded not whether others knew of his treasure or no for this good is not of the nature of other goods which are not good vnlesse they be known of others vvherefore they are not good of themselues but only in the estimation of the world and therefore it is necessarie that they be knowen vnto him of whom they are so called But thys good maketh his possesser good and happy and doth noe lesse warme heate his hart when he knoweth of it alone then when the whole world knoweth it But my tongue is not the key of the Casket of this secret and much lesse of all those things which hetherto haue been spoken for whatsoeuer mans tongue can vtter is much lesse theÌ„ the truth of the thing it selfe The Diuine light experience and vse is the key of vertues I would that thou shouldest desire thys key of GOD that thou mayst finde this treasure yea God himselfe in whoÌ„ thou shalt finde all things and thou shalt see with what great reason the Prophet said Blessed is the people whose GOD the Lorde is For what can be wanting vnto him who possesseth this good It is written in the bookes of the Kings that Elcana the Father of Samuell said to his wife sorrowing because shee vvas barren and had no chyldren Anna why weepest thou and why catest thou not and why is thine hart troubled Am not I better to thee then tenne sonnes If a good husband who is to day and to morrow is not be better to his wife then tenne sonnes what thinkest thou of God what will hee be to that soule that possesseth him O men what doe ye whether looke ye what doe ye regard why doe ye leaue the fountaine of Paradice drinke of the muddy Cesterns of thys world Why doe ye not follow the good counsaile of the Prophet who saith O tast see how gracious and sweet the Lord is Why doe we not once assay thys Fourd why doe wee not once tast of these bankets Haue trust to the words of the Lord and beginne and he shal deliuer thee from all danger Terrible and fearefull seemed that Serpent a farre off into which Moses rodde was turned but when it was handled it returned to the old forme againe Not without cause saide Salomon It is naught it is naught saith he that buyâ—th but when hee commeth to his owne house then hee boasteth of his penny-worth Thys hapneth daily to men in this busines For not knowing at the beginning the value of this merchandize because they theÌ„selues are not spirituall neither know they of what esteeme it is and vnderstanding what is requested for it because they are carnall they thinke it is too deere and not worth the price But when they once beginne to tast how sweet the Lord is foorthwith they boast of their merchandize and they confesse that no price is too high or too much to be giuen for this incomparable good Consider how the Merchant in the Gospel cheerfully sold all that he had that he might buy the field in which the treasure was hid Therfore for what cause doth not a Christian man this name being heard contend to know what it is Certainly it is a matter of wonder if any tatler or tale-bearer should tell thee that in thy house there is treasure hidde thou wouldest not rest to digge and delue and to seeke and try whether it were true or no that hee had said But when the Lorde himselfe affirmeth that within thee in thy soule thou hast an inestimable treasure hid canst thou not be brought to seek for it O how soone shouldest thou sinde this treasure if thou onelie knewest how nigh the Lord is vnto them that call vpon him in truth How many men haue their beene in this world vvho considering of their sinnes and perseuering in prayer and desiring remission of them haue in lesse time then a weeke opened the earth or that I may speake better haue found a new heauen and a newe earth and haue begunne to feele in them the kingdome of God How great is it which that Lord doth who saith At what tyme soeuer a sinner doth repent him of his sinnes I will put them out of my remembrance How great was that which that good Father did who scarcely that short prayer of the Prodigall beeing ended could no longer containe himselfe but he must needes embrace him and receaue him into his house with great mirth and feasting Returne therefore my brother to thys gracious fauourable Father and whilst it is time lift vp thy hart vnto him and cease not for some fewe dayes vncessantly to call and knock at the gates of his mercy and assuredly beleeue mee if thou shalt perseuer with humilitie at the length the Lord shall make aunswere vnto thee and shall show thee the hid treasure of his loue which when thou shalt haue tasted and assaied thou wilt say with the Spouse in the Canticles If a man woulde giue all the good of his house for loue he should count it nothing The end of the second part THE THIRD PART OF THE SINNERS GVIDE In which aunswere is made to all those excuses by which those men are wont to excuse and defend themselues who will not embrace Vertue Against the first excuse of those who deferre and put off from day to day the amendment of their lifes and the embracing of Vertue CHAP. XXV I Thinke that no man can deny but that those things are sufficient which hetherto haue beene spoken of vs yea and that they sufficientlie and plentifully doe approoue our principall purpose and intent which wee promised at the beginning to discourse aâ—d dispute of That is that we might moue the harts of men Gods grace being first presupposed to the loue and study of Vertue But although we may be thought to haue satisfied and performed our promise yet the malitiousnes of men haue excuses which haue a show of truth by which they defend their lingering and loytering negligence and still comfort and please themselues in their wickednes as Ecclesiasticus intimateth and insinuateth
with corporall eyes sayd Plato she would alure the whole world vnto her If we respect profit what thing is more profitable and supported with greater hope then Vertue for by Vertue we obtayne the chiefest good Length of dayes and gifts of eternity are in her right hand and in her left hand riches and honour If thou art delighted with pleasantnes what greater delight canst thou wish for then a peaceable and a good conscience the sweetnes of charity of peace and of the liberty of the children of God that in the meane time I may say nothing of the consolation of the holy Ghost which is most sweet and pleasant If thou desirest a perdurant and lasting name The righteous shall liue and shall be had in euerlasting remembrance But the memoriall of the wicked shall perish with them If thou be desirous of vvisedome that thou mayst finde the way that leadeth to heauen and the meanes that direct to this end there is no meane more certaine then Vertue which leadeth vnto God If thou desirest to be gracious and acceptable among all men there is not any thing more gracious or more conducent to it then Vertue For as Cicero sayth nothing is more amiable then Vertue nothing that more allureth men vnto loue seeing that for vertue and honesty we loue them whom we neuer saw Such force it hath which is more that we loue it in an enemy Euen as of the conueniency and proportion of the members and lyneaments and of the humours of the naturall body a certaine beauty ariseth which is acceptable to the eyes of men so of the order and vertuous frame of the life laudably led and formed so great a beauty proceedeth that not onely it is most acceptable to the eyes of God and Angels but it is also amiable and beloued of peruerse men and enemies That is truly and simply good which is good in euery respect neyther hath any euill in it Therfore God not without cause sendeth this honorable embasie to a righteous man which we haue set in the forefront of this booke and now againe repeate in the end Say yee surely it shall be well with the iust Say yee so because he is borne vnder an happy starre and that he shall die in a good houre because his life and death is blessed and whatsoeuer after death shall beside him Say yee so vnto him because all things shall goe well with him as well prosperous as aduerfe as well things pleasant as heauy both in quietnes and in labour For all things worke together for the best vnto them that loue God Say yee vnto him although the vvorld be turned topsey turuey and the elements confounded if heauen be ruinated and disturbed let not him feare yea then let him lift vp his head because the day of his redemption is at hand Say yee surely it shall be well with the iust Because a blessing is prepared for him vvhich in excellencie exccedeth all blessings that is God himselfe and that he is free from all euill and from the tiranny of the deuill which is the worst of all euils Say yee surely it shall be well with the iust For his name is vvritten in the booke of life and God the father hath adopted him for his sonne the holy Ghost to be a liuely temple vnto him Say yee surely it shall be well with the iust For that estate which he hath gotten is happy blessed in euery respect And if at any time in any temporal matter it seemeth lesse happy if this be patiently borne it is turned vnto him for a greater good for that which seemed a loose vnto him that is patient is made a gayne vnto him his labour becomes a reward and his warre victory and a perpetuall crowne As often as Laban changed the wages of Iacob his sonne in law he thought that it was profitable vnto him hurtfull to his sonne in law but it fell out cleane contrary for it was vnprofitable vnto him and profitable to his sonne in law Wilt thou then my brother be so cruell to thy selfe and such an enemy that thou shouldest linger to embrace so great a blessing which promiseth on euery side so great good vnto thee What counsaile is more wholsome what more profitable condition or estate of life canst thou follow Blessed are those that are vpright in their way and walke in the law of the Lord saith the Prophet a thousand times blessed are they and blessed againe that keepe his testimonies and seeke him with their whole hart If a good thing as the Philosophers say be the obiect of our will and by how much the more any thing is good by so much the more it deserueth to be loued desired What I pray thee doth make thy will so sottish and insencible that it tasteth not nor embraceth this so vniuersall a good O how much better did that King who sayd I haue chosen the way of thy truth and thy iudgements haue I layd before me I haue cleaued to thy testimonies ô Lord. And in another place O Lord I haue layd vp thy commaundements in mine whole hart He saith not in a corner not in his hand but in the midst or in his whole hart which is the beginning of life the chiefest the best place of all others as if he had sayd This is my best part in which I contriue and determine of all my busines and all my cogitations are in it The men of this world do contrarily for vanity possesseth the chiefest roome of their harts and Gods law lyeth obscured and hid in some corner But this holy man albeit he was a King and troubled with many businesses of his kingdome yet he put them all vnder his feete but placed the law of his Lord in the midst of his hart What hindereth then why thou doost not imitate this good example and embrace so great a good For if thou respectest the bond of the obligation what greater obligation can there be then that which is betweene God and man or only for that cause that he is what he is All the obligations of this world are not worthy of this name if they be compared with this as we haue sayd in the beginning of this booke If thou lookest vnto the benefits what benefits can be greater or more excellent then those that we receaue from the hand of the Lord For besides that he hath created vs and redeemed vs with his blood we haue receaued frō him all that we possesse both within and without our body our soule life health riches grace if so we haue it the continuance of our life our purposes the desires of our harts and all that which hath the name of essence or of goodnes we receaue it I say originally frō him who is the fountaine of all essences and of all goodnes Words are wanting vnto me by which I might set out her
THE SINNERS GVYDE A WORKE CONTAIning the whole regiment of a Christian life deuided into two Bookes VVHEREIN SINNERS ARE RECLAIMED FROM THE BY-PATH OF VICE AND destruction and brought vnto the high-way of euerlasting happinesse COMPILED IN THE SPANISH TONGVE BY THE LEARNED and reuerend Diuine F. Lewes of Granada Since translated into Latine Italian and French ¶ And nowe perused and digested into English by FRANCIS MERES Maister of Artes and student in Diuinitie 1. TIMOTHIE 4. verse 8. Godlines is profitable vnto all things which hath the promise of the life present and of that that is to come ¶ AT LONDON Printed by Iames Roberts for Paule Linley Iohn Flasket and are to be sold in Paules Church-yard at the signe of the Beare Anno. Dom. 1598. TO THE RIGHT HONOVRABLE SIR THOMAS EGERTON KNIGHT LORDE Keeper of the Great-Seale of England and one of her Maiesties most honourable priuie Counsell * IN the shoare of the Sea Euxinus in the land of Colchis there stoode a Cyttie named Dioscurias so much haunted of strangers that as Plinie writeth by record of Thimostenes it was resorted vnto of three hundred Nations of distinct languages and that the Romans for the better expedition of their wares there had at length lying in the same 130. Interpreters Saint Ierome testifieth that men in times past came to Rome from the furthest Coastes of Spayne and Fraunce to see Titus Liuius whose eloquence was famous throughout the whole vvorld Certainly famous and excellent was that Citty that so many resorted vnto and where the renowned Romans had so many Interpreters lying And without all question admirable was the eloquence of Titus Liuius that fetched men frō so farre to see him Then vndoubtedly Right Honorable diuine learned is this reuerend Authour F. Ludouicus Granatensis whō not onely the spacious Empire of the Latines but Spayne Fraunce and Italie haue trauailed to see and tasting the honnyed sweetnes of his celestiall ayre and finding such supernaturall and heauenly treasures in him haue not onely com'd to see him but haue sent thether their Interpreters there to soiourne for the better transportation of his wares and commodities Onely I wondred that England whose Voyagers were neuer out-stript by any had so sparingly and slenderly visited this famous and renowned Diuine that shee I say as Germany had but onely one Interpreter lying with him seeing that otherwhere she had such aboundance of worthy Factors rich linguists Entering into consideration of the great scarcity of our Traffickers to so rich a Mine I discouered certaine corruptions which as dangerous Rockes threatned shipwracke to them that sailed vnto him The Poets faine that a Dragon kept the Golden-fleece and yet that hindered not Iason from the conquest of it neyther did Gyants nor Monsters fright Hercules from his rich spoyles glorious conquests Cosmographers write that in the Mountaines of Albania and Hircania Countries of Scythia there are found the best and freshest Emeralds the purest Christall much gold precious stones but these Mountaines are encircled with huge woods wherein are aboundance of fierce and cruell wilde beastes as Gryphons Leopards Tygers Panthers and Dogs of that fiercenes and greatnes that they pull downe Bulls and slay Lyons But as the Dragon amated not Iason nor the Monsters amazed Hercules and as these Scythian dangers doe not hinder men from seeking and finding these earthly terrestriall iewels so should wee not be discouraged in this spirituall pursute for a few corruptions and dangers remembring that all wrytings the sacred Scriptures excepted which are absolutely pure and perfect haue a relish of theyr earthly and corruptible Authours Nihil ex omni parte beatum sayth Horace and yet wee must not doe as Lycurgus dyd who because the Grape was abused by potte companiors cutte downe all the Spartan Vines For we finde by experience that this Argument Ab abusu ad non vsum from the abuse of good things to the abolishing of them as it hath bred heresies and schismes in the Church so also rebellions treasons in the Common-wealth Plutarch sayth that it had beene better for Lycurgus to haue digged Wells and Fountaines neere vnto the Vines and as Plato counselleth Insanum Deum alio sobrio repressum that is to take away the abuse by mixing some quantitie of water with it Which gaging moderation as I haue performed in this interpretation by remouing corruptions that as Rocks would haue endangered many so if other Interpreters as good Pylots doe the same in this learned Iberian neuer had Dioscurias moe Interpreters nor Titus Liuius moe visiters then Granatensis shall haue For if that most famous and excellent Phylosopher Apollonius Tyaneus as Philostratus writeth trauailed almost throughout the whole world and passed euen to the Mountaine Caucasus and to the Brachmanes Phylosophers of India that he might onely heare Iarchas an Indian Philosopher in his golden throne professing wisedome among the small number of his schollers and disputing of the motion of the celestiall Spheres what ought not Christians to doe and whether shoulde not they trauell to heare one not teaching how the heauens are mooued but how men may come to heauen yea how Sinners may be Guyded thether And albeit all the workes of this reuerend Diuine are profitable for instruction in religion and very auaileable for perswasion to good life yet my iudgement beeing grounded vpon the iudgements of graue and worthy Diuines doth estimate this booke aboue the rest as Sybilla Cumaea did the last of her three Bookes vnto King Tarquine Which with all humility I dedicate vnto your Honor whom God of his great mercy hath vouchfafed in this decrepit and ruinous age of the world to bestow vpon our state for the maintenaunce and countenaunce of Religion and Learning and for the defacing suppressing of vice and corruption like as in times past hee gaue vnto Common-wealths that needed such helpe Dauid Hezekiah Iosiah Hercules Cyrus Artaxerxes Alexander Magnus Scipio Affricanus Iulius Caesar Augustus Mecaenas Constantinus Magnus Theodosius Carolus Magnus Sigismundus Ferdinandus Alphonsus King of Naples Fredericke Duke of Saxon Prince Elector and Lord Ernestus his Brother Laurentius Medices Duke of Florence and Borsus Duke of Ferrara with many other Princes and Nobles some of which were mighty Pillars and Protectors of true Religion and Christianity others liberall maintainers and bountifull Patrons of learning and vertue against all Licinians Iulianists Valentinians Caligulaes Neroes Dioclesians Mahometists Baiazets Aretinists Simonists such like Monsters of nature beeing cruell persecuters of true Religion enemies of all humanity and destroyers of all learning and discipline who despising God and all goodnes did degenerate so farre from their forefathers that they delighted wholy to spill the blood of worthy men to burne famous Libraries to rob the Church of her patrimony and to rase and ouerthrow the Vniuersities and Schcoles of all Artes Sciences as in the tragicall Histories of former times is recorded cannot
and establish this question and matter vnlesse also the contrarie arguments and obiections bee refuted therefore the third part of this Booke is occupied and conuersant in ouerthrowing and confuting them in which we plentifully aunswere all the excuses and obiections which are wont to be alledged of naughtie men why they doe flie and eschew Vertue Because the matter and subiect of these two Bookes is Vertue wee would not haue the Reader to be ignorant that by this word Vertue we barelie or solely vnderstand the habite of Vertue but also her actions and duties to the which that noble habit is ordered and disposed because the Figure is very well knowne that the effect is signified by the name of the cause the cause by the name of the effect THE FIRST BOOKE OF THE SINNERS GVIDE In which is contayned a large and copious exhortation to keepe Gods commaundements THE FIRST TITLE That man is bound to seeke after Vertue and to serue GOD and of the excellencie of the Diuine perfection CHAP. I. TWO things chiefely Christian Reader are wont to mooue and stirre vp the will of man to any good action One is the bond by which we are bound to iustice the other is the profit and fruite which proceedeth issueth of this action For it is the iudgement of all wisemen that these two things are to be considered of in euery matter and action to wit Honestie and Profit which are as it were the two spurres of our Will which pricke it forward and encourage it to take any action in hand Of these two although for the most part Profit is more sought after and desired yet Honestie is more effectuall and powerfull For there is not any profit or commoditie to be found in this world although it be great which may compare with the excellencie of Vertue as also there is no losse or discōmoditie so great or grieuous which a wise man ought not rather to choose then to runne into anie vice as Aristotle auerreth Seeing therefore that it is our purpose and meaning in this Booke to inuite men to the loue of Vertue and to ensnare them with the beautie of it I take it that we shall doe very well if we begin of this more principall part declaring the bond by which we stand bound to Vertue and therefore to God himselfe also who seeing that he is goodnes it selfe doth commend nothing in this world doth desire nothing doth not account any thing precious but onely Vertue Therefore with great care and diligence let vs consider those iust titles and claimes which God hath to demaund and exact this so great debt and bond of vs. But seeing that they be innumerable wee will onely induce sixe of the chiefest euery one of which seuerally do binde man with out any excuse to him in whatsoeuer he can or may The first and greatest and which can lesse be declared or expressed is to be him that he is to which is referred the greatnes of his Maiestie and all his perfections Hetherto pertaine the incomprehensible magnitude of his goodnes mercy iustice wisedom infinite power noblenes beautie faithfulnesse truth benignitie happines maiestie and the other riches and perfections that be in him which are such and so immeasurable that as a certaine famous Doctor saith if the whole world were ful of bookes and all creatures Writers and all the water of the Sea ynck first all the bookes should be filled first all the Writers should be wearied and first all the Sea should be exhausted and drawne drie then one alone of his perfections should be described absolutelie and as it is in deede and in it selfe The same Doctor also saith if God should create a newe man and should giue vnto him a hart so ample capable and spacious as are all the harts of men ioyned and mixed together if that hart should apprehend with an immeasurable and vnusuall light the qualitie and quantitie of one of these perfections it would faint die or breake in peeces by reason of the greatnes of that ioy and pleasure which should redound to it except it were preserued by the singuler power of GOD. This therefore is the first the most equall and iust reason by which we are bound to loue God and to serue obey him who is truth it selfe in so high a degree that the very Epicures themselues who are the ouerthrowers and destroyers of all Philosophy for they denie the diuine prouidence and the immortalitie of soules doe not denie that there is a Religion which is the worship and adoration of God For one of them disputing in that Booke which Tully writ of the nature of the Gods confesseth and prooueth very strongly that there is a God and also he acknowledgeth the altitude of his admirable and wonderfull perfections and for them he saith that he is to be worshipped adored and reuerenced for this is due to the greatnes and excellencie of this most noble substance Therefore he is to bee worshipped by that name and title onely if hee had not anie other For if we honour and reuerence a King for the onely dignitie of his presence although hee be without his kingdome where we receiue no benefit by him why rather should we not giue and exhibite all honour and reuerence to this Lord who as Iohn testifieth hath written vpon his garment and vpon his thigh The King of Kings and Lord of Lords It is he that with his three fingers doth beare vp the round Globe of the earth doth dispose of causes moueth the heauens it is he that changeth times altereth the elements diuideth the waters bringeth forth the windes engendereth causes giueth influence to the Planets and as an vniuersall King and Lord doth nourish and sustaine all creatures That also is of greater moment that his kingdom is not by succession or by election or by inheritance but by nature For euen as a man naturally is greater thē a Pismier so that most noble substance in greatnes doth far excell all other things created insomuch that euery thing whatsoeuer it be and the whole vniuersall world in his eyes haue scarce the quantitie and bignes of an Emmot If that vnhappy Philosopher acknowledged and confessed this truth why shall not Christian phylosophy acknowledge and confesse it This therefore teacheth that although there be many titles and names by which wee are bound to God yet this that we now entreate of doth excell them all the which is of such weight valuation that if there were no other this alone deserueth all the loue and seruice of man yea though he had infinite and innumerable soules and bodies which might attend and waite vpon his worship and loue That alwaies hath beene the care and studie of the Saints whose loue were so pure and sincere that of it S. Bernard saide Pure loue doth not take strength from hope and yet feeleth not the hurt of distrust As if hee
small thing vnto the iust man is better then great riches vnto the wicked And in another place A day in thy courts is better then a thousand other-where I had rather be a dore-keeper in the house of my GOD then to dwell in the Tabernacles of wickednesse To be briefe what other thing meane those words of the Spouse in the Canticles Thy breasts are better then Wine and a little after We will reioyce and be glad in thee beeing mindfull of thy breasts aboue wine That is mindfull of the most sweet milke of thy consolations and comforts with which thou refreshest and nourishest at thy breasts thy spirituall children which is sweeter and more pleasant then all vvine By that wine he vnderstandeth not materiall wine as neither in the breast of God we know that there is milke nor the delights and ioyes of the worlde such as the whore in the Reuelation beginneth to her louers sitting vppon many waters and hauing a golden cup in her hand full of abhomination and of the filthines of her fornication making drunken and peruerting the iudgment of all them that dwell in Babylon least they should foresee their destruction and repent them of theyr wickednes ¶ How the righteous are refreshed in theyr prayers after a singuler manner with these diuine consolations IF in prosecuting this matter thou shalt aske me in what matter the righteous chiefely enioy these consolations of vvhich we haue hetherto spoken God himselfe will make answere vnto thee by the mouth of his Prophet Also the strangers that cleaue vnto the Lord to serue him and to loue the Name of the Lord and to be his seruants euery one that keepeth the Sabaoth and polluteth it not and embraceth my couenant them will I bring to mine holy mountaine and make them ioyfull in mine house of prayer For in thys exercise GOD especially and particulerly reioyceth his Elect. For as Laurentius Iustinianus in a certaine prayer sayth the harts of the righteous are inflamed with the loue of theyr Creator and are oftentimes lifted aboue themselues and doe thinke that they are in the company of Angels and there in the presence of the Creator they sing loue breathe praise sorrowe ioy eate and are hungry drinke and are a thirst and by euery way contend to be transformed into their Lord whom they do contemplate by fayth worship by humilitie seeke by desires enioy by loue Then they shall acknowledge howe true it is of our Sauiour That they might haue my ioy fulfilled in themselues Which as a riuer of peace is diffused and dispersed thorowe all the powers of the soule illuminating the vnderstanding reioycing the will renuing the memory and gathering all her cogitations to God there they embrace him with the armes of loue and haue I know not what in them they desire to holde hym with all theyr strength neither will they that hee should depart from them And as Iacob who stroue with the Angell woulde not let him depart so the hart after his manner striueth with the Diuine sweetnes neyther will let it depart but valiantly keepeth it as a thing in which he hath found all that he sought for and desired and saith with S. Peter in the mount Lord it is good for vs to be heere The soule placed in this estate very vvell vnderstandeth the phrase and right idiome or proprietie of the booke of the Canticles but especially it tuneth accenteth that most sweet song His left hand is vnder mine head and his right hande doth embrace me And Stay me with flagons and comfort mee with apples for I am sicke of loue Then the soule sette on fire with that diuine flame greatly desireth to be dissolued and to be deliuered out of this prison teares are her bread day and night as long as this deliuerance is deferred Death is her wish and lyfe her patience Without intermission shee repeateth that of the Canticles O that thou werest as my brother that sucked the breasts of my Mother I would finde thee without I would kisse thee thē they should not despise me Then wondering at herselfe she thinketh after what manner these treasures haue beene hid all the time past and seeing all men capable of so great good shee desireth to goe into all streets and high-waies and to cry out to all men and to say Whether hast yee yee fooles and vnwise What seeke yee Why doe yee not hasten Why doe ye not contend that ye may enioy this blessing Tast and see how sweet the Lord is blessed is the man that trusteth in him For after that she hath tasted of the spirituall sweetnes all flesh is vnsauery vnto her all societie is a prison vnto her all solitarinesse shall seeme a Paradice and her delight shall be to cleaue vnto the Lorde whom she loueth All honor shall be a burthen all houshold gouernment and disposing of riches shall be to her a kind of martyrdome She shall not suffer any thing either in heauen or in earth to disturbe her pleasures and therefore she will watch that no externall cogitations or cares enter into her hart There shall be but one loue vnto her one desire shee shall loue all thinges in one and shall loue one thing in all Very well said the Prophet Whō haue I in heauen but thee I haue desired none in the earth with thee My flesh fayleth and mine hart also but GOD is the strength of mine hart and my portion for euer He that commeth to this happinesse hee thinketh not that he hath any more an obscure knowledge of diuine things but he supposeth that he dooth see with other eyes for hee feeleth those motions and those changes in his hart which are as infallible arguments and most firme testimonies of the truth of his fayth When the day is stormie and bringeth tediousnesse hee desireth a quiet night that hee may poure out his soule before the Lord and that he may passe the night with God No night is too long yea that which is the longest seemeth to bee the shortest If it be a cleere night hee lifteth vp his eyes that hee may contemplate and beholde the beautie of heauen the splendour of the starres and Moone and all these things he considereth of with new eyes and with new ioy farre different from the former He considereth of them as Images of the beautie of his Creator as glasses of his glory as messengers and interpretors who declare his maiestie as testimonies of perfection which is in him as gyfts which the Bridegrome sendeth to his Bride to continue and increase loue euen to that day in which hee shall take her with his hand and in his heauenly pallace shall solemnize with her that euerlasting marriage The whole world seemeth one booke vnto him which speaketh of the wonders of God one Epistle which hee sendeth to his beloued one instrument of his loue These be the nights my
his strength and force The same Art GOD vseth against the wicked that they may plainly knowe so that they will open theyr eyes that felicitie and the content of mans hart is the gyft of God which hee giueth when and to whom it pleaseth him without any of theyr labour or industrie and taketh it away againe according to his pleasure by putting a peg or pinne into the tuch-hole of the gunne that is by sending some of these perturbations into theyr felicity For thys cause although they be mightie and rich as outwardly appeareth yet by reason of this hidden secret defect they are so desolate and liue in so great perturbation and trouble that thou wouldest thinke that they had nothing and that they possessed nothing Thys is that which Esay speaketh in the person of the Lord against the power of the King of Assiria Therefore saith he shall the Lorde God of hosts send among his fatte men leanenesse and vnder his glory he shall kindle a burning like the burning of a fire That it may appeare thereby howe the Lord knoweth to finde out a rock against which the shyp sayling prosperously may be dashed in sunder and to send weaknesse in the midst of strength and misery in the midst of prosperitie The same thing is also shewed in the booke of Iob where it is sayd that the Gyants doe mourne vnder the waters that we may know that God hath deepe places and myseries for them also as he hath for them that be base and small who otherwise seeme more subiect to the calamities of this worlde Salomon sheweth thys more plainly when amongst other miseries of this world he reckoneth vp this as one of the greatest saying There is also another euill which I saw vnder the sunne and it is much among men A man to whom God hath giuen riches and treasures and honour and hee wanteth nothing for his soule of all that it desireth but God giueth him not power to eate therof but a strange man shall eate it vp What is thys that GOD hath not giuen him power to eate thereof but to spend his goods and not to haue that content by them and that rest of minde which hee might haue of them For by that small perturbation and trouble of which wee speake God disposeth that all his felicities is changed that thereby he may vnderstand that as the dead letter giueth not true wisedome but it is God that giueth it so neither the riches and goods of this world doe giue true peace and content but it is God that giueth it Therefore that we may returne from whence wee haue digressed If they who haue all things that they desire and haue not God doe liue in sorrowes and are exceedingly discontented what shall they doe to whom all these things are wanting Because euery defect of them is as a famine as a thirst which pincheth and afflicteth them and as a thorne which pricketh through theyr hart What peace what tranquilitie can there be in that soule in which there is such sedition so great warre and such trouble and hurly burley of appetites and cogitations Of such men it is very well spoken of the Prophet The wicked are like the raging Sea that cannot rest For what sea what waters or what windes can be more tempestuous and vnquiet then are the passions and appetites of the wicked which are wont to subuert Mountaines and seas Also sometimes it cōmeth to passe that in this sea contrary windes doe rage one against another which is a token and a cause of a greater storme For oftentimes the same appetites doe striue one against another after the maner of contrary windes For oftentimes that the flesh willeth that the honour nilleth and that the honour desireth that the riches refuse and so desiring couering all things they knowe not what they would desire yea they vnderstand not thēselues and they knowe not what to chuse nor what to reiect for the appetites are contrary one to another as the humors in a surfitting infirmitie in which the Phisitian doubteth what is to bee done least perchance that which is conuenient for one humor be hurtfull for another Thys is the confusion of languages in the Tower of Babel and that strife for which the Prophet desireth the Lord Destroy ô Lord and deuide theyr tongues for I haue seene crueltie and strife in the Cittie What cruelty what deuision what strife is this but of wordly mens harts and the diuersitie of their appetites when they are contrarie amongst themselues lusting after and coueting contrary things whilst one refuseth that the other desireth ¶ Of the peace and inward rest in which the righteous liue THis which wee haue remembred is the condition of the wicked on the contrary part the righteous hauing the gouernment and moderation of all their desires and appetites hauing also their passions tamed and temperate and placing their felicitie not in these false and transitory things but in GOD alone who is the center of their happines and in those true and eternall blessings which no man can take or steale from them and persecuting also with extreame hatred more then that which persecuted Vatinius the loue of the flesh the whole host of their appetites and concupiscences and to bee briefe committing their whole will into the hands of GOD they are disturbed with no such trouble that they should lose theyr inward peace Thys is one reward amongst many others which the Lord promiseth to the louers of Vertue as the holy scripture witnesseth in many places The kingly Prophet saith They shall haue much peace that loue thy law they shall haue none hurt And Esay sayth O that thou hadst harkened to my commaundements then had thy peace beene as the flood and thy righteousnesse as the waues of the Sea The Prophet in this place doth call thys peace a flood for the vertue that it hath to quench the flame of our appetites to temper the heate of our desires and to water the barren and dry veine of our hart and to refresh our soule The same thing also Salomon affirmeth saying When the wayes of a man please the Lord hee will make also his enemies at peace with him What bee these enemies that make warre with man but his owne passions and the euill inclinations of the flesh which alwayes make sad the spirit These therefore doe liue in peace when as by vertue of grace and good custome they are accustomed to the works of the spirit and fully rest neither doe they mooue such cruell warre as before they were wont Although at the beginning vertue feele great turmoile with the passions yet when it commeth to perfection it worketh with greater sweetnes and facilitie neither is there any more so great strife To be breefe this is that peace which the Prophet Dauid calleth by another name an enlargement or dilatation Thou hast enlarged saith he my steppes
sayth The age of the righteous shall appeare more cleare then the noone day because hee knoweth how great clearenes and brightnes remayneth for him when now he beginneth to goe out of this world And so at that time when the wicked are heauy and faynt the righteous reioyce and haue confidence in the Lord. This Salomon testifieth in his Prouerbs The wicked sayth he shall be cast away for his malice but the righteous hath hope in his death Tell mee I pray thee what greater hope or confidence can be wished for then that which a certaine holy man did ioy in at the houre of his death Death drawing on and he seeing the enemy of mankinde sayd Thou cruell beast why standest thou there thou shalt find nothing deadly in me for the bosome of Abraham shall receaue me in peace How can hee feare or be disquieted who at the very poynt of death had so great hope of the heauenly glory Therfore the righteous doe not feare death yea they reioyce and prayse God when they dye and doe render vnto him great thanks for theyr ende for by the benefit of death they are deliuered from all their labours and enter into their happines Saint Augustine writing vpon the Epistle of Saint Iohn sayth Hee that desireth to be dissolued and to be with Christ dyeth not patiently but lyueth patiently and dyeth delightsomly Therefore the righteous hath no cause to sorrowe neyther to feare death yea rather â—â— is to be sayd of him that like vnto a Swan he dyeth singing yeelding the glory to God who calleth him He feareth not death because he feared God and he that feareth him neede not feare any other He feareth not death because he feared life but feares of death are the effects of an euill life Hee feareth not death because throughout all his life he learned to dye and prepared himselfe to dye but a man prepared and prouident feareth not his enemy Hee feareth not death because so long as he liued he sought for those things that might helpe him that is for vertues and good works He feareth not death because he hath the Iudge fauourable friendlie vnto him and this was the comfort of Saint Ambrose when he was departing this life I haue not so liued sayth he among you that I am ashamed to liue any longer neyther doe I feare to dye because we haue a good and a gracious Lord. To be briefe he feareth not death because to a righteous man death is not death but a sleepe it is not death but an end of all labours it is not death but the way vnto life and a ladder vnto Paradice For he knoweth very well that death hath lost all the bitternes of death after that it hath passed through the veines of life and that it hath receaued the sweetnes of life Hee is not discouraged for any other accidents which oftentimes happen vnto him at this last cast for he knoweth that those sorrowes are the sorrowes of the birth by which he is borne vnto eternity for the loue of which he hath alwayes desired death and led his life in patience He is not terrified through the memory of his sinnes because he hath Christ his Redeemer whom alwayes he did striue to please He feareth not the Diuine iudgement because he hath Christ his Aduocate he sereth not the presence of deuils because he hath Iesus his defender and Captaine he feareth not the horrour of the graue because he knoweth that his body is sowne a corruptible body but shall rise againe an incorruptible body And after this manner prayse is sung in the end The last day iudgeth all the praecedent as Seneca sayth and giueth sentence of the life past for this is it which eyther iustifieth or condemneth but seeing that the end of the righteous is so quiet and peaceable and the death of the wicked so troublesome and dangerous what is further required to make vs flye an euill life and to embrace a good besides this difference What doe all pleasures riches and sauours of this world profit and what auaileth prosperity if I am at the last to be cast into hell fire And what haue all the miseries and calamities of this life hurt me if I shall sleepe and rest in peace tranquillity and if I shall passe hence hauing a pledge and pawne of eternall life Albeit a sinner be wise in the busines of this life vvhat profit reapeth he by this wisedome vnlesse he heape and scrape together those things whereby he becommeth prouder vainer more delicate and of greater power to worke mischiefe but more vnfitte and vnapt to any good worke Hence death is so much the more bitter vnto him by howe much lyfe vvas sweeter There is no wisedome nor prudence more excellent in this life then so to dispose of all affaires that the end may be ioyfull and happy For it is the propertie of a wise man conueniently and fitly to direct the meanes to the end Wherefore if he be called a skilfull Phisitian who can so temper his medicine that it bringeth health which is the end of his medicine so he shall be termed truly wise who hath so learned to lead his life that a good death may follow that is that he be prepared to giue an account which in that day shall be exacted vnto which all the life is to be disposed aymed and leuelled at ¶ The Conclusion of those thinges which haue beene spoken of in this second part THou hast heard therfore my brother what how great be these twelue priuiledges prerogatiues which are granted vnto Vertue in this life which are as the twelue most notable and excellent fruites of that most noble tree which S. Iohn saw in his Reuelation which was planted by the side of a Riuer bearing twelue manner of fruites and yeelding fruite euerie month For what other thing can thys tree be after the Sonne of GOD then Vertue herselfe which yeeldeth fruites of holines and of lyfe And what other fruites more precious then these can be desired which throughout this whole part we haue remembred For what fruite is more pleasant to the sight then that fatherly prouidence by which God preserueth his What fruite is sweeter then the Diuine grace the light of wisedome the consolations of the holy Ghost the ioy peace of a good conscience the good euent of hope the true libertie of the soule the inward peace of the hart to be heard in prayers to be helped in tribulations to be prouided for temporall necessities and to conclude to be ayded and to tast of heauenly comforts in death Surely each one of these priuiledges is so great and so excellent of it selfe that if it were thorowly known each I say were sufficient to moue a man to embrace Vertue to alter and change his life and it would make a man truelie to vnderstand how well it was said of our Sauiour That whosoeuer shall forsake the
Very many such examples are remembred vnto vs in the histories of auncient time which thing to be true daily experience also teacheth But let vs grant that thy lyfe is longer then other mens let vs giue thee an hundred yeares as saith Chrisostome which is almost the longest time that man liueth nay let vs adde another hundred yeeres yea further let vs ioyne to thee other two hundred yeares what are so many yeares if they be compared with eternitie Though a man liue many yeeres sayth Salomon and be gladde in them all let him remember the dayes of darknesse which shall be many and that followeth All things shal be but vanitie For all felicitie in the view of eternitie although it be great and lasting yet it shall seeme to be and is indeed a vanitie and nothing Thys the wicked themselues confesse acknowledge in the booke of Wisedome where they say And as soone as we were borne we beganne immediatly to drawe to our end Consider therefore how short all the time of this life shall then seeme to the wicked for there in very deed they shall thinke that they haue scarcely liued heere one day and that presently from their mothers wombe they were carried to theyr graues By thys it plentifully appeareth that all the delights and all the felicity of the world is vnto them as shadowes of pleasures which they haue seene onely in a dreame neyther to haue been so indeede This Esay teacheth excellently when he sayth And euen as when an hungry man dreameth that he is eating when he awaketh his soule is emptie or as when as thirstie man dreameth that hee is drinking when he awaketh he is yet faint and his soule hath appetite euen so shal the multitude of all nations be that fighteth against mount Sion All the prosperitie of whom shall be so short that after they shal haue opened their eyes and shall haue seene that short time they shall acknowledge all theyr felicitie to haue been nothing but a dreame Tell mee I pray thee what greater glorie can there be in this world then that of Princes and Emperours who beare rule and exercise dominion ouer this world Where are the Princes of the Heathen become saith the Prophet Baruch and such as ruled the beastes vppon the earth they that had theyr pastime with the foules of the ayre they that hoorded vp siluer and gold wherein men trust so much and made no end of theyr gathering What is become of them that coyned siluer and were so careful and could not bring theyr workes to passe They be rooted out and gone to hell and other men are come vp in theyr steads Where is the wise where is the studious and where the diligent searcher of Natures secrets Where is the glory of Salomon the power of Alexander the magnifience of Assuerus where be those famous and illustrious Romaine Caesars what is become of other Princes and Kings of the earth What hath all theyr vaine glory their multitudes of seruants and theyr huge and puissant Armies profited them What is become of that myrth and laughter which heir Iesters scoffers and fooles procured them Where is the guard of their pernicious flatterers which were wont to encircle them All these are past away as shadowes all vaded as dreames and all theyr felicitie vanished as a smoake Behold therefore my brother how short the felicitie of thys world is ¶ Of the great miseries that are mingled with worldlie felicities THE felicity of this world hath furthermore another euill and mischiefe mingled with it besides that it is short which is a thousand kinde of miseries that as attendants at an inche waite vpon it which in this lyfe or that I may speake better in this valley of teares in this wretched banishment in this troublesome and turbulent sea cannot be auoyded For there are moe miseries then man hath dayes or houres of life for euery day hath his euill and euery houre hath his misery But vvhat tongue shall be able sufficiently to expresse all these miseries Who can reckon vp all the infirmities of our body all the passions of our mind or recount al the iniuries of man or aduersities of his life One wrangleth with thee for thy riches another lyeth in waite for thy life a third slaundereth thee some persecute thee with hatred and enuie some thirsting for reuenge set vpon thee by suborned and false witnes and this way not preuailing assaile thee by force Armes to be briefe some make warre against thee with the tongue which is worser and more dangerous then any weapon Besides these calamities there be infinite other which haue no certaine names for they are mischaunces vnlooked for and misfortunes vnexpected One looseth an eye another hath his arme cut off in fight a third falleth from his horse a fourth out of a window some are drowned in the water and others by other mischaunces and misfortunes If thou desirest to be acquainted with moe mischiefes and euils aske the men of this world and they will giue thee many instances out of the parcell of their pleasures and out of the bundle of their miseries the greater part of which they are which they haue tryed and experimented in this world For if all ioyes and sorrowes all myrth and heauines should be weighed and poyzed in equall ballance thou shouldest euidently see that these are moe then those and thou shouldest vnderstand that for one houre of pleasure thou hast an hundred of miserie Wherfore if all thy life be so short and the greater part of it mingled with so many miseries I pray thee how much is in thy life that may challenge true felicitie But these miseries are common as well to the good as to the wicked for they both saile in one and the selfe same sea are subiect to the same stormes and tempests But there are other calamities to be found which are proper to the wicked for they be the daughters of iniquities the knowledge of vvhich more belongeth to our purpose for they make their life 's more abhominable who are within the compasse of such great miseries What they be and how many the sinners themselues confesse in the booke of Wisedome Wee haue wearied our selues in the way of wickednesse and destruction and wee haue gone through dangerous wayes but wee haue not knowne the way of the Lorde Therefore as the righteous in this life haue a Paradice and in another life hope for another so the wicked in this life haue hel and another attendeth them in the life to come because out of the hell of an euill conscience they goe into the hell of euerlasting torment Such euils rise out of many causes Some are of GOD who as a iust Iudge suffereth not the euill of the fault to passe without the euill of punishment which although it be generally reserued vntill the other life yet oftentimes it beginneth in this For it is most certaine
profit let Angels vtter it and not men For what greater profit can there be then to enioy eternal glory to be freed from euerlasting paine which is the reward of Vertue If the temporall commodities of this world doe rather moue vs what commodities can be more excellent or of greater valuation then those twelue priuiledges and prerogatiues which Vertue and the vertuous doe solace and delight themselues the least of which is of more force and validity to quiet a disturbed mind then al the dignities and treasuries of this world I kow not truly what more may be put into the ballance to weigh and peise those things which are promised to Vertue and to her louers The excuses also cauillations which the men of this world are wont to bring for their defence are so ouerthrowne spoiled of vs that I doe not see where such may find a small hole or crany to escape through vnlesse perhaps of set purpose pretenced malice they shut their eyes and eares that they might not see nor heare this manifest and euident truth What remaineth but that the perfection and beauty of Vertue being seene and knowne thou say with Salomon speaking of Wisedome the companion and sister of Vertue I haue loued her and sought her from my youth I desired to marry her such loue had I vnto her beautie In that she is conuersant with God it commendeth her nobility yea the Lord of all things loueth her For shee is the Schoolemistresse of the knowledge of GOD and the chooser out of his works If riches be a possession to be desired in this lyfe vvhat is richer then wisedome that worketh all thinges For if prudence worketh what is it among all things that worketh better then shee If a man loue righteousnes her labours are vertuous for shee teacheth sobernes and prudence righteousnes and strength which are the most profitable things that men can haue in this life If a man desire great experience shee can tell the things that are past and discerne things to come she knoweth the subtisties of words and the solutions of darke sentences she fore-seeth the signes and wonders or euer they come to passe and the successe of seasons and times Therefore I purposed to take her vnto my company knowing that shee would counsaile mee good things and comfort mee in cares and greefes Hetherto the Wise-man Therefore nothing remayneth but that we conclude this matter with the words of Saint Cyprian taken out of an Epistle to a friend of his written of the contempt of this world Therfore sayth he there is one peaceable and faythfull tranquility one solide firme and perpetuall security that if any one be taken out of the whirle-winds of this turbulent world and be founded and anchored in the hauen of safety he lifteth vp his eyes from the earth to heauen and being admitted to the Lords fellowship and now being neere vnto his God in his minde whatsoeuer amongst humane things seemeth great and lofty vnto others he glorieth that it lyeth within the circumference of his conscience Now he can desire nor couet nothing of the world who is greater then the world How stable and vnfoyled a defence is it how celestiall a gard abounding with perpetuall good things to be deliuered from the snares of this entrapping and enthralling world to be purged from these earthly dregs and incorporated into the light of eternal immortality Let him consider of this and view it well ouer whom the deceitful dangerousnes of this pernicious enemy before raged tirannized we are compelled more to loue when we know and condemne what we were and see what we now are and shal be Neyther is this worke brought to passe by rewards bribes and the power of man but it is the free gift of God and easily obtayned As the sunne shineth of his owne accord the day is enlightned a fountaine streameth and a shower falleth so the heauenly spirit infuseth it selfe Afterwards the soule beholding heauen and knowing her Maker she being higher then the earth and more noble then any earthly power beginneth to be that which she beleeueth her selfe to be Onely thou whom the heauenly warfare hath appoynted a Souldier in these spirituall warres hold and keepe thy standing incorrupt and fenced with religious vertues vse continually eyther praying or reading Somtimes talke thou with God and somtimes God with thee let him instruct thee with his precepts let him haue the guiding and ordering of thee whoÌ„ he maketh rich no man shal make poore There can be no penury where the heauenly bounty hath filled and blessed Now coffers stuft with crownes now stately Pallaces and gay buildings will seeme base and vild vnto thee when as thou knowest that thou thy selfe are more beautified and adorned being a house in which the Lord sitteth as in his temple and where the holy Ghost dwelleth Let vs trimme vp this house with the ornaments of innocency let vs enlighten it with the sun-shine of righteousnes This house shall neuer decay through age neyther shall the deckings of it waxe old Whatsoeuer things are counterfet are not lasting neyther doe they yeeld any stability to the poâ—â—â—ssors which haue not the truth of possession This perpertually continueth with a colour vndecayed with honour vntaynted and with splendour vnobscured it cannot be abolished nor extinguished it may be only conuerted into further perfection the body being glorified Hetherto Cyprian Whosoeuer therfore is moued with the reasons and arguments which copiously we haue handled in this booke the grace of God and Diuine inspiration assisting without which all is done in vaine and desireth to embrace so great a blessing of Vertue let him reade the booke following which deliuereth and handleth the method and order how to come vnto Vertue The end of the first booke of the Sinners Guide the Sinners Guyde Written in the Spanish tongue by the learned and reuerend Diuine F. Lewes of Granada ¶ Since translated into Latine Italian and French And now perused and digested into English by Francis Meres Maister of Arts and student in Diuinitie Romans 12. verse 2. ¶ Fashion not your selues like vnto this vvorld but be yee changed by the renuing of your minde that yee may prooue what is the good will of GOD and acceptable and perfect AT LONDON ¶ Printed by I. R. for Iohn Flasket and Paule Linley Anno Dom. 1598. THE PROLOGVE of the second Booke IT sufficeth not to haue perswaded man to embrace Vertue vnlesse also we teach him the manner way how to come to Vertues pallace Therfore after wee haue in the former Booke deliuered many reasons and those verie forcible and perswasible to moue the harts of men to the loue of Vertue now it is meete that we come to the practise and vse of it and that we set down many counsailes and sundry documents which are profitable and which as with a hand may leade men vnto Vertue It is the first steppe vnto Vertue
new or vnthought of and that he remember that most prudent counsaile of the Wiseman My sonne if thou wilt come into the seruice of God stand fast in righteousnes and feare and prepare thy soule to temptation For this ought to be most assured vnto him that comming to the seruice of God he commeth not to playes pageants not to banquets or feasts but he must take vp his shield and speare being harnessed with his coate offence for the battaile For albeit that it is true that we haue many helps and supportations in this life as we haue sayd before neuertheles it cannot be denied but that many difficulties doe offer themselues in the beginning which the young Souldier of Christ ought to haue premeditated least they come as at vnawares and discourage him and let him alwayes haue in mind the reward and price for which he fighteth that it is of so great value that it deserueth this and much more But least this feare inflicted of his aduersaries should discourage him or dash him out of countenance let him thinke that they are much moe and more powerfull that are for him then they that are against him For althogh on that side that sin standeth there area great multitude of cōspiratours yet on Vertues side the fauourers and defenders are stronger and more powerfull For as we haue sayd the Diuine grace is opposed to our corrupt nature God to the deuill good custome to euill an army of Angels to the multitude of euil spirits good examples and the fellowship of the Saints to euill examples and persecutions and the consolations and comforts of the holy Ghost to the delights pleasures of the world Neyther is it to be doubted but that euery one of these is stronger and mightier then his contrary Because grace is stronger then nature God then the deuill good Angels then euill and spirituall delights and pleasures are much more forcible and effectuall then carnall THE FIRST PART OF THE SECOND BOOKE OF THE SINNERS GVIDE VVhich entreateth of vices and theyr remedies Of the firme and resolute purpose which a Christian ought to haue that he may not doe any thing hereafter which is sinne CHAP. III. THE two former instructions being set downe as the principall foundations of this vvhole building the first and chiefest thing that a man must doe that he may be disposed and fit to offer and consecrate himselfe to the Diuine worship and to the exercise of Vertue is to plant in his soule a firme and resolute purpose that he will neuer heereafter fall into sinne by which he might lose the fauour of his Sauiour and the enioying of his blessings This is the chiefest foundation of a spirituall life this is that by which the friendship and fauour of God is kept and the hope of the kingdome of heauen In this Charity consisteth and the spirituall life of the soule This is that that maketh the sonnes of men the sonnes of God temples of the holy Ghost liuely members of Christ and maketh them pertakers of all the spirituall blessings of the Church So long as the soule perseuereth in this determination it abideth in Charity in the state of saluation but so soone as it steppeth back from it it is blotted out of the booke of life and is registred in the volume of perdition and is transported to the kingdome of darknes So that this busines being well considered of it seemeth that as in all things as well naturall as artificiall there is a substance and an accident betweene which there is this difference that the accidents being changed the substance still remayneth euen as the pictures of an house being defaced and the furniture spoyled the house notwithstanding standeth firme on the foundations albeit not with the same perfection but if the house fall which is the substance then nothing remayneth after the same manner as long as this holy and sanctified purpose standeth firme and fast in the soule the substance of Vertue standeth vnmoueable but if that faile forth-with all things fall The reason of this is because the whole foundation of a godly life consisteth in Charity which is to loue God aboue al things but he loueth God aboue all things who aboue all things hateth sinne for only through sinne this charity and loue of God perisheth For euen as adultery is the most contrary thing to mariage so that which is most contrary to a godly and vertuous life is sinne for this killeth Charity in which this life consisteth For this cause the Martyrs haue suffered so greeuous and horrible torments not refusing to be rosted to be fleane and to be cut in peeces to be bowelled to be racked to be torne in peeces of wild beasts rather then they would sinne by which they might lose the fauour of God yea although it was but for a moment not being ignorant in the meane time but that they might repent after the offence done and might be againe entertayned into fauour as Saint Peter was after that hee had thrice denied Christ. Neuerthelesse they had rather suffer all the torments of the vvorld then for so short a time to want the Diuine fauour Of this euery where we haue many examples but amongst others of three vvomen one of the old Testament the mother of the seauen sonnes in the Machabees and two vnder the new Testament one of which is called Felicitas the other Symphorosa each of them in like manner the mother of seauen Sonnes All these three were present at the tortures and martyrdome of their sonnes and seeing them to be rent and torne and the flesh with the skinne to be pulld from the bones vntill theyr bowels and intrals gushed out they did not only not faynt beholding so sorrowfull a spectacle but they comforted their sonnes and encouraged them admonishing them to fight manfully for the fayth and obedience of God At length they also with theyr sonnes for the same cause most constantly yeelded vp their lifes But after these famous illustrious examples I will here set downe another which is rehearsed of S. Ierome in the life of Paule the first inhabiter of the Wildernes The Tyrant saith he commaunded another in the florish of his young yeeres to be brought into a most pleasant Garden and there amongst the white Lillies and the redde Roses where a bright Riuer made a delectable noyse the winde made a pleasant ruffling among the leaues of trees he commaunded a soft bed of Downe to be made and that he might not roule himselfe off from it he caused him to be left lying vpon it fettered with bonds of silke to whom when all the rest were departed came a very beautifull harlot who began to coll kisse him vse al daliance to ripen lust and that which is a shame to be spoken shee dallied vvith his priuities that his body beeing thus prouoked to lust shee might gette the maistry ouer him What this souldier of
that which the Lord sayd The vvorld shall reioyce and yee shall sorrow but your sorrow shall be turned into ioy Or hath it slipt out of thy memory which the same Lord sayth in aâ—other place Wâ—e be to you that now laugh for yee shall 〈…〉 weepe Many words and much babling sayth He is not faulty that speaketh many words so they be good 〈◊〉 he that speaketh few and those ill Discreet 〈◊〉 answereth It is true that thou sayst but whilst many good wordes are vttered it often happeneth that the speech begunne of good words often endeth in ill Thys the holy Scripture telleth In 〈◊〉 â—â—rds there cannot want iniquâ—ty Is it possible that in many words there should be none faulty But can idle and vnprofitable words be auoyded of which thou art sure to render an accouâ—t hereafter Luxury sayth Why doost thou not wallow thy selfe in pleasure seeing that thou knowest not what will become of thee Therefore thou oughtest not to lose the time alotted vnto thee in want because thou knowest not how soone it may fade away For if GOD would not haue had man no take his pleasure with woman at the beginning hee would haue onely created male and not female Undefiled Chastitie answereth I would not haue thee to sayne thy selfe ignorant what shall become of thee after thys lyfe For if thou liuest religiously and chastly thy ioy shall be without end but if thou leadest thy life irreligiously and luxuriously thou shalt be tortured with eternall paynes Spirituall fornication sayth Doth he doe any thing damnable who consenteth to lust in his hart and doth not effect the deede of his desired lust Cleannes and purity of hart aunswereth He offendeth very deeply that keepeth not purely the cleannes and chastity of his hart Wher-vpon the Author of cleannes and chastity saith in the Gospell Whosoeuer looketh on a wâ—mâ—n to lust after her hath committed adultery with her already iâ— his hart To auoyde this holy Iob saith I made a couenant 〈◊〉 â—iâ—e eyes that I should not thinke on a mayde The loue of this world sayth VVhat can be more beautifull honest or delectable then that we daily behold in this present life O how admirable iâ— the glorious vaute of heauen in the tralucent ayre in the light of the Sunne in the increase and decrease of the Moone in the variety and course of the starres how delightfull is the earth in the flowers and flourish of vvoods in the sweetnes of fruites in the pleasantnes of meddowes and riuers in the ripenes plenty of corne in the fruitfulnes of Vineyards loaden with clusters of Grapes in the shades and chaces of woods in the running and coursing of Horses and Doggs in the skippings and iumpings of Harts and Goates in the flying of Hawkes in the necks and feathers of Peacocks Doues and Turtles in the paynted walls and carued roofes of houses in the sweet and pleasing sounds and tunes of Organes and all musicke in the beautifull aspects of vvomen in their fore-heads in their hayre in their eyes and cheekes in their lips and necks in their nose and hands and especially if they be beautified and adorned with gold and precious stones with Bracelets Ouches Carcanâ—ts and Tablets and such other Ornaments which I cannot in any wise reckon The loue of the heauenly Countrey aunswereth If these things delight thee which are vnder heauen if the prison be so beautifull what is the Countrey the Citty and the house If they be such and so excellent which the strangers enioy what be they which the children possesse If they that be mortall and miserable be so rewarded in this lyfe how are they that be immortall and blessed inriched in that life Wherefore let the loue of this present world goe where none is so borne that he doth not dye and let the loue of the future world come in the place where all so liue and are reuiued that they dye no more Where no aduersity disturbeth no necessity pincheth no greefe disquieteth but euerlasting ioy raigneth and remayneth for euer and euer If thou demaundest what is there where there is such and so great felicity it cannot be aunswered otherwise but that whatsoeuer good is that is there and whatsoeuer euill is that is not there Thou askest what that good is Why doost thou aske me It is aunswered thee of a Prophet and of an Apostle The things which eye hath not seene neyther eare hath heard â—eyther hâ—th entrâ—d intâ— mâ—ns hart hath God prepâ—red for them that loue him VVhatsoeuer hath hetherto beene spoken of vs hath this â—yme that it may moue vs to haue alwayes our spirituall weapons in a readines which are necessary for vs in this warfare for the attaynement of the first part of vertue which is the flying and eschewing of vices and to defend this fraile house of ours in which God hath placed vs least it should be surprized of enemies For if we shall faithfully keepe this Mansion and Habitacle there is no doubt but that heauenly guest will turne in vnto it and will lodge and dwell in it Seeing that Saint Iohn sayth God is loue and he that dwelleth in loue dwelleth in God and God in him But he dwelleth in loue who doth nothing contrary to loue and the opposition and contrary to loue is onely sinne And against this sinne all that fighteth and warreth vvhich hetherto hath beene spoken of vs. ¶ The end of the first part of the second Booke THE SECOND PART OF THE SECOND BOOKE OF THE SINNERS GVYDE In which wee entreate of the exercise of Vertues Of the three kinde of Vertues in which the vvhole summe of Christian righteousnesse is contained CHAP. XIII SEeing that in the former part of thys Booke wee haue spoken largely and sufficiently of sinnes by contagion of which our soules are polluted and obscured now we wil intreat of Vertues which beautifie them with spirituall graces and adorne them with the ornaments of righteousnesse making them seeme fayre and beauteous in the sight of the Diuine Maiestie Euen as it pertaineth vnto iustice to giue to euery one that is his owne belongs vnto him that is to God to our neighbour to our selues so also there are three kindes of vertues pertayning to righteousnes and iustice and which concurre to the effecting and perfecting of it One is by which we render to GOD that which is due vnto him the second is by which wee giue to our neighbour that which is his and the third by which man is bound vnto himselfe When man hath attained these three kindes of vertues nothing is further required to fulfill all that righteousnes vvhich he professeth But if thou wouldest learne in fewe words and very summarily howe thys may be brought to passe I will tell thee by thys triple duty and bond man shall repay most exactly all his debt that is if towards GOD he hath the hart of a sonne towards his
same thing Galen the Prince of Phisitians vnderstood for speaking in a certaine booke of the composition and frame of mans body and of the vse and profit of the parts of it when he had come to a certaine place where the greatnes of the wisedome and prouidence of the supreame and omniscient workmaister shyned after a singuler and especiall manner being caried into a most deepe admiration of so great wonders he as one forgetting his Phisick profession on a sodaine flyeth to Diuinity and exclayming sayth Others honor and worship God by Frankensence Hecatombs which is a sacrifice of an hundred beasts but I will worship him by reuealing and publishing the greatnes of his vvisedome which so wisely knew how to order euery thing in the frame fructure of this admirable workmanship and by telling of the greatnes of his power which could effect euery thing so well ordered with the greatnes of his goodnes which hath without any grudging or repining so aboundantly prouided for all creatures necessaries for the preseruation of themselues This a Heathen Philosopher sayd but I pray thee what could a Christian speake more perfectly vvhat could he speake better or more sacredly yea albeit he had reade that of the Prophet I desire mercy and not sacrifice and the knowledge of God more then whole burnt offerings Change the name of Hecatombe into a burnt offering and thou shalt see that an Heathen Philosopher and a Prophet of God doe speake one and the selfe same thing Notwithstanding that we haue spoken so great things of the vertues of the former kind others also which we haue bestowed in the second place although they be of lesser dignity are of great waight moment both to coÌ„passe those that be greater and also to preserue them also some of theÌ„ are necessary because they fal vnder precept This may be proued by running through those vertues which ere-while we spake of For solitarines preserueth a man that he heareth not seeth not speaketh not and that he doth not a thousand things which might giue occasion to incurre danger not only to lose the peace and tranquility of conscience but also to make shipwrack of chastity and innocency Euery one knowes how profitable silence is both to preserue piety and deuotion and also to keepe a man from the sinnes which are committed in much babling For the Wise-man sayth Where much babling is there must needes be offence Fasting besides that it is an act of temperance it also chasticeth the body strengtheneth the spirit weakneth our enemies and disposeth vnto prayer reading and contemplation it spareth and auoydeth superfluous costs and deliuereth from lusts and wanton desires in which gluttons and belly-gods doe liue being louers of trifles contentions quarrels and of all dissolutenes in all which gurmandizing Epicures are wont to be delighted Furthermore to reade godly bookes to heare sermons to attend on prayer to sing Psalmes and to be present at Diuine exercises are plainly inough knowne to be acts and exercises of Religion and motiues vnto piety and meanes further to enlighten the vnderstanding and more and more to inflame the affections with the loue of spirituall things This is conuinced by so manifest experience that if the Heretikes would haue seene to it they had not fallen into so absurd errors as they haue For we daily see with our eyes and feele with our hands and behold in euery place where discipline and obseruance of these exteriour matters are kept and obserued that there vertues florish most and that there is alwayes greater godlines deuotion and charity and that there are seene more excellent persons and that there the feare of the Lord and Christianity her selfe are more perfect But all things runne contrary where no regard is had of them For this obseruance being neglected the conscience also the manners and life are neglected for vvhere there is greater occasion of sinne there also moe and greater sinnes are committed For wee all as one sayth become worser through liberty Euen as in a Vineyard well kept and fenced with a wall or an hedge all things are in safety so in that which is ill kept not fenced all things lye open to the lust and pray of theeues The like happeneth to man that is disordered and will not be contayned within order and rule What argument more manifest I pray thee may be desired for the dilucidation of this matter that we may see the profit of these things then that which proceedeth from experience For a man that desireth to obtayne and preserue that excellent vertue of deuotion which maketh a man prompt and fit for all other vertues and is as a spurre to all good how shall it euer be possible that an affection so supernaturall and so delicate should be obtayned and preserued of that man vvho was neuer carefull for the safegard and keepe of himselfe For this affection is so delicate and if it be lawfull so to speake so fugitiue and fleeting that in the twinkling or turning of an eye it sodainly vadeth and vanisheth For one immoderate laughter one superfluous word one gluttons supper a little wrath contention or other small distraction or curiousnes to see heare or vnderstand a thing not necessary although it be not euill is sufficient to take away a good part of deuotion Therfore not only pallable and grosse sinnes but also any superfluous imployment or other matters which withdraw our minds from God doe extinguish and quench deuotion For he that would haue Iron alwayes to glow and shine it is necessary that he alwayes apply it to the fire For if he take it from the fire forthwith it returneth to his naturall coldnesse So this most noble affection for dependeth of that that man be continually vnited vnto God by actuall loue and contemplation that if he turne himselfe but a little from him forth-with he slideth back to the bosome of his mother that is to the old disposition which before he had Therefore whosoeuer desireth to gette vâ—Ì„to hym thys holy affection and beeing got to preserue it he must be diligent in the keeping of himselfe that is of his eares eyes tongue hart he must be modest and temperate in eating and drinking so circumspect and graue in euery word and gesture he must so loue silence and solitarinesse he must so accustome himselfe to diuine exercises that hee may haue all things which may proâ—oke a man vnto deuotion that by the meanes of this diligence he may preserue and safely keepe this most precious treasure He that dooth otherwise let him assuredly know that this busines shall neuer prosper well with him All thys doth most manifestly conuince the profit and necessity of these vertues which in the meane time doe not derogate from the dignity and excellencie of them which are greater But by this the difference may be plainly knowne which is betweene these and those for those are as
of them is who haue not their trust in God 195 Onely hope is left vnto man ibidem Man cannot liue without a God ibidem How necessary Hope is for man 196 The punishment of fruitlesse and vaine hope ibidem The difference of the prouidence of God and of hope or trust 197 The ninteenth Chapter Of the seauenth priuiledge of Vertue that is of the true liberty which the righteous haue and reioyce in and of the misery and vnknowne seruitude and bondage in which sinners liue 197. The matters handled in this Chapter Whence this liberty springeth ibidem One kind of liberty true another false 198 Why the liberty of the soule is the true liberty ibidem Of the seruitude in which wicked â—en liue ibidem Sinne is a cruell tyrant ibidem Whose seruant a sinner is page 199 The flesh is sinne and a nourisher of sinne ibidem Fleshly desire or sensuall appetite is the cause of perturbations ibidem The soule hath two parts the superiour part and the inferiour part 201. The appetite ought to be gouerned and not to gouerne ibidem What it is to obey the appetite 202. A carnall louer is a seruant ibidem Why vicious men are not auoyded 203. How great the force is of perturbations and affections ibidem The seruitude of impure and vnchast loue page 204 Luxury is not satisfied with the thing desired 205. The seruitude of ambition 207 The punishment of a certaine ambitious man 208 The seruitude of couetousnes ibidem A couetous man is the seruant and slaue of his money 208 A sinner is not bound with one chaine alone 209 Of the liberty in which the righteous liue 210. By the grace of God we are deliuered from the seruitude of sinne 211 Men through grace raigne ouer the deuill ibidem The deuill is couetous and niggardly towards his 212 Causes from whence this liberty ariseth ibidem The first cause is the Diuine grace ibidem The second cause is the sweetnes of spirituall consolations 214. The third cause is daily vse and continuall diligence 215 The affections are taught of the Lord and doe work good vnto man 216 A Caution ibidem The yoke of sinners page 217 The twenteth Chapter Of the eyght priuiledge of Vertue that is of the blessed peace inward quietnes which the righteous enioy and of the wretched warre and continuall trouble and terrour with which the wicked are shaken and smitten in their soules page 218 The matters handled in this Chapter Three kinds of peace one with God another with our neighbour the third with our selues ibidem Of the continuall warre and inward trouble of wicked men 219 The two daughters of our appetite Necessity and Greedines ibidem The thirst of the wicked 222 Biting of conscience is the companion of carnall pleasure ibidem The impatience of the appetite 223 Whence the vnquietnes of the mind ariseth ibidem A little misery doth sowre and disturbe a great deale of felicity 224 Appetites fight one against another 225 Of the peace and inward rest in which the righteous liue 226. The change of the inward man 227 The presence of the holy Ghost is knowne discerned by the peace and tranquility of the mind page 228 The seauen first priuiledges and prerogatiues of Vertue are the first cause of this peace ibidem The second cause of this peace ariseth from the liberty of the subdued passions 229 The third cause of this peace springeth from the greatnes of spirituall consolations ibidem The fourth cause proceedeth from the testimony and inward ioy of a good conscience 230 The fift and last cause is engendered of Hope ibidem The 21. Chapter Of the ninth priuiledge of Vertue that God heareth the prayers of the righteous and reiecteth the prayers of the wicked 230. The matters handled in this Chapter A double deluge the one materiall the other spirituall ibidem Man is more miserable then any liuing creature 231. A saying of Silenus taken Captiue of Mydas out of the eleuenth booke of Ouids Metamorp page 232. Prayer the onely remedy of man ibidem How sure a remedy our prayer is 233. How farre prayer extendeth it selfe 234. What great things the Saints haue done by prayer page 235. The 22. Chapter Of the tenth priuiledge of Vertue which is the help and fauour of God which the righteous feele and tast of in their tribulations and of the impatience and torment of the wicked in carrying theirs 236 The matters handled in this Chapter Our life is a Sea stormy and tempestuous ibidem God doth temper and proportionate the tribulations according to the strength and ability of men 237. Tribulation is profitable ibidem God is present with the righteous in tribulation ibidem All vertues helpe the afflicted 239. Hope is an Anchor 241 Wherein true Christianity consisteth ibidem Of the impatience and fury of the wicked in tribulations 242 The wicked are vnfit to beare tribulations ibidem The force of impatience 243. Miseries are doubled vpon the impatient 244. Mourning doth nothing profit the impatient ibidem One and the selfe same tribulation doth profit the righteous and hurt the wiâ—ked 245. Constancy in affliction is not to be sought in Philosophy 246. The 23. Chapter Of the eleuenth priuiledge of Vertue that is that the Lord doth prouide temporall blessings for the louers and embracers of Vertue 246 The matters handled in this Chapter God doth not suffer his to be hunger-starued 247. The temporall promises of the old Testament after some manner doe also pertaine vnto the righteous of the new Testamenâ— 248. In the keeping of the law all good things are found 249. To him that keepeth the law of the Lord all things succeede and prosper well ibidem Of the scarcity and pouerty of the wicked 250. The curses set downe in the 28 of Deut. are proued by examples 253 The curses in the 28. of Deut. pertaine not onely to the Iewish Nation but also to Christians ibidem The 25. Chapter Of the twelueth priuiledge of Vertue that is of the quiet peaceable and ioyfull death of the Righteous and contrarily of the wretched miserable painfull disquiet and greeuous death of sinners 254. The matters handled in this Chapter The accidents of death 255. A wonderfull and excellent saying of Petrus Damianus of the houre of death 256 Nothing auaileth in death but Vertue page 258 Of the death of the 〈◊〉 ibidem The righteous feareth not in the houre of death page 249 In death prosperity doth nothing profit nor aduersity hurt 260 The conclusion of those things which haue been spoken of in this second part of the first booke 261 Vertue hath but one inconuenience that is that it is not well known 262 The third part of the first Booke In which aunswere is made to all those excuses by which those men are wont to excuse and defend themselues who will not embrace Vertue page 265 The Chapters of the third part The 25. Chapter Against the first excuse of those who deferre
31. chapter of his Soliloquies In what thing consisteth the perfection of man Epictetus The conscience is the Maister and Teacher of good men but a tormentor and â—orturer of the wicked Esay 14 The first thorne Plato The second thorne 1. Mach 6 The thyrd thorne Seneca in his 3. booke of benefits chap. 17. Certaine other thorns The feare of an euil conscience Iob 15 Prou 18. In his second booke of Confessions All disordered thinges are euil Similitudes Gregory in the 9. booke of his Morals cap. 2. Ambrose of duties Isidor in Syn. In the 2. booke of his Soliloquies Seneca Epist 43. In his book of manners Cicero in his Oration for Milo A peaceable and a quiet conscience is a Paradice A similitude Psal 19 Psal 119. Prou 21 Ambrose in his 2 booke of Duties In the 3 book of his Tusculane Questions In the 2 book of his Tusculane Questions Socrates Bias. Seneca Prou. 15. The testimonie of a good conscieÌ„ce hath feare mingled with it 2 Cor. 1. A similitude A similitude Chrisostom in his 25. homilie of the right way Rom 12. Hope two fold 1 Peter 1 Psalm 119 Effects of true hope 1. Gregory in the 6. booke of his Morrals In his 9. homily vpon Exodus Vpon the 12. Psalme Ierom in an Epistle In his 17. homily vpon Genesis Similies Vpon Saint Mathew 2 Chro. 16. Lamen 3 Esay 30 Ecclus. 2 Prou 3 Psalm 9 Psalm 31 Psalm 32 Psalm 40 Bernard in his 9 Sermon vpon the Psalme Who dwelleth In his 20. Sermon vpon the same Psalm A Catalogue of the effects of hope Cyprian in an Epistle to Don. Iosua 1. Bernard in his 85. Sermon vpon the Cant. Hope maketh men omnipoteÌ„t 4 Kings 20. Esay 10. Wisdom 5. Esay 30. Chapter 31 The hope of the righteous is spirit but of the wicked flesh Psal. 146. Psal. 20. A similitude Math. 7 Ierem 17 To him that trusteth in the Creator all thinges happen succesfully and prosperously but to him the trusteth in the creatures al things fall out vnluckilie Where the world is planted How vnhappy the estate of theÌ„ is who haue not theyr trust in god Onely hope is left vnto man Man cannot liue without a God Exod 32. A similie A similie How necessarie Hope is for man Esay 36 The punishment of fruitlesse vaine hope Ierem 48 The difference of the prouidence of God and of hope or trust Whence this libertie springeth 2 Cor 3 Iohn â— One kinde of liberty true an other false Why the liberty of the soule is the true liberty Sinne a cruell Tyrant Whose seruant a sinner is The flesh is sinne and a nourisher of sinne Fleshly desire or sensuall appetite is the cause of perturbations Basill Rom. 7. A similitude The superiour part the inferior part of the soule The appetite ought to be gouerned and not to gouerne What it is to obey the appetite A carnall louer a seruant 2 King 11. Seneca Why vicious meÌ„ are not auoyded A similitude Ecclus 23. How great the force is of perturbations and affections The seruitude of impure vnchast loue Psal. 107. 2 Kings 13 Luxury is not satisfied with the thing desired Eccle. 19 Aeneid 4. The seruitude of ambition The punishment of an ambitious man The seruitude of couetousnesse A couetous man is the seruant and slaue of his money A Similie A sinner is not bounde with one chaine alone Pub. Mimus 〈…〉 By the grace of God we are deliuered froÌ„ the seruitude of sinne Rom 6. Men throgh grace rule ouer the deuill Esay 14. Iudges 1. The deuil is couetous towards his The causes whence liberty ariseth 1. A similitude Esay 11 Psalm 91 Rom 7. The second cause the sweetnes of spiritual coÌ„solations Iohn 4 in his tenth homily vpon Ezechiell and in the 8. booke of his Morrals cap. 21 The thyrd cause daily vse continuall diligence Psalm 16 Ierome The affections are taught of the Lord do worke good vnto man A Caution Izech 34 The yoke of sinners Augustine in his eight booke of his confessions the 5 chapter Psalm 116 Peace with men Psal. 119. Peace with God Rom. 5. Peace with our selues The two daughters of our appetite Prou. 30. A similie Psal. 107. A similie Luke 15. A simily Psal. 107. The thirst of the wicked Iudith 7. The companion of carnal pleasure The impatience of the appetite Whence the vnquietnes of the mind ariseth Iames. 4 Esay 10 Iob 25 Eccles 6 Esay 57. A similitude Appetites fight one against another Psalm 55. Psalm 119 Esay 48 Prou 16 Psalm 1â— A similie The change of the inward man Esay 43 The preséce of the holy Ghost is knowne discerned by the peace and tranquility of the minde Psal. 46. The first cause of this peace Rom. 14. Esay 32. The second cause The third cause The fourth cause The fift cause Psal. 4. A double deluge Gen. 7. MaÌ„ is more miserable then any lyuing creature Iob 7. A saying of Silenus taken captiue of Mydas Ouid in the 11 book of his Meâ—a A simily Prayer the onely remedy of man 2 Chro. 20. â— say 38. Psalm 142 How sure a remedy our prayer is Deut 4 Math 7 Psalm 34 Esay 58 Iohn 15 Iohn 16 How farre prayer extendeth it selfe What great things the Saints haue doone by prayer Prou 12 Esay 1 Ierem 2 Iob 27 1 Iohn 3 Psalm 66 Our lyfe is a Sea Psal 80. God doth temper and propâ—rtionate tribulations according to the strength and ability of men Tribulation profitable God is present with the righteous in tribulation Psal. 50. Psal. 4. Psal. 55. Psal. 35. Psal. 31. A simily Dan. 3. Wised 10. All vertues helpe the afflicted A simily Mimesis called the figure of imitation or counterfetting of words and iestures Rom. 8. Iob 2. Rom. 5. Rom 12 Hope is an Anchor Hebr 6 Wherein true Christianitie coÌ„sisteth Tob 2. The wicked are vnfit to beare tribulations The force of impatience Miseries are doubled vpon the impatient Mourning doth nothing profit the impatient Exod. 12 One the selfe sâ—me tribulation doth profit the righteous hurt the wicked Augustine in his first booke of Cittie of God cap. 8 Exod 14 Constancy in affliction is not to be sought in Philosophy Esay 45. Prou. 3. God doth not suffer his to be hunger-starned Math. 6. Psal. 34. Psal 37. Deut. 28. The temporall promises of the old Testament after some manner doe also pertayne vnto the righteous of the new Testament A similitude 2 Cor. 8. A similitude Deut. 6. In the keeping of the law al good things are found To him that keepeth the law of the Lord all things succeede and prosper well Luke 10. 1 Tim. 4. Deut. 28. The foresayd curses are proued by examples Those curses pertaine also to christians Amos 9 See Ierome in his Epitaph vpon Fabiol c. 3. Ierome vpoÌ„ the 4. chap. of Osea Psalm 116. Bernard in Epist. The accidents of death August in Enchir. Adylon Eusu Emiss in his 1. Homily to those that leade
glory Doe not therfore run ouer these things carelesly slightly sleepingly as without aduisement thou doost read ouer many other things oftentimes passing ouer many leaues desirous to see an end before thou hast wel examined the beginning but I would that thou sitte as a Iudge in the iudgement seate of thine hart that thou heare all these words with silence quie tnes of mind These things are not to be posted ouer hastily but to be looked to heedfully discreetly because in thē are handled the whole regiment of thy life and what soeuer thereupon dooth depend Consider howe thou wouldest that all the businesses of thys worlde should bee ordered and appointed for in determining these things one mans opinion cannot suffice thee but haue an eye that they be seene to examined scanned of sundry Doctors Aduocates and Iudges least happily thou offend in them Wherefore seeing that in this case we doe not speak of earth but of heauen not of thine but of thy selfe haue an earnest care that this thing bee not considered of slothfully and negligently but with the greatest attention If thou hast erred hetherto now at the length cast with thy selfe that thou art regenerated and borne againe and beginne to enter into iudgement with thy selfe and cut off the thred of thine errors and begin by another way to vntwist this webbe O who will nowe so blesse my labours that thou maist now credite mee and harken vnto me with attentiue eares and that like a good Iudge thou mayst pronounce thy sentence and iudgement according to those things which are spoken and approued vnto thee for this thy resolution should be truelie blessed and thy labour exceeding profitable I know assuredly that I request too much and that a wryting cannot be found so effectuall and preuailing that may effect and performe this request therefore in the beginning of this my worke of what esteeme or value soeuer it bee I intreat this one thing that he who is the power and wisedom of his Father who hath the key of Dauid that he may shutte and open heauen to whom he will would be heere present and so temper these my writings that they may yeeld a perswasiue spirit lyfe to those who shall reade them But if I shall gette no fruite of thys my labour yet this shall be a recompence sufficient for mee that I haue satisfied mine owne desire delight and that once I haue filled glutted my selfe in praysing commending a thing greater then all praise as Vertue is especially seeing that of a long time I haue longed and wished to apply my minde to this studie This also I haue obserued throughout all this worke which also I haue doone in all the rest of my labours that I might fitte and apply my selfe to all sorts and estates of men spirituall and not spirituall Clergie and Laitie that as the cause and necessitie is common so also this Treatise might bee as common For the good reading this shall be confirmed in the loue of Vertue being deeplie grafted into it they shall take deepe roote in it they that be not good perhaps shall vnderstand by this what they haue lost and forgon With thys our labour good Parents may instruct and teach theyr chyldren when they are but young that they may be accustomed from theyr infancie to haue Vertue in honor reuerence and to bee studious of it seeing it is the greatest ioy that a Father hath to see his sonne whom he loueth to bee a louer of Vertue honest in very deede and beautified adorned with all kinde of Vertue This doctrine moreouer will be especially profitable to thē whose dutie it is in the Church to teach the people and to perswade them to embrace Vertue for heere are deliuered in order the chiefest instructions titles and reasons which make vs debtors vnto Vertue to the which also as to common places euery thing may bee reduced which is written of this matter And seeing that heere are handled those graces and blessings which are promised in this world to Vertue which are displaied and vnfolded in her twelue notable and famous preheminences and prerogatiues and seeing that it is true that we haue all these good things and blessings by Christ it consequently followeth that this doctrine shal bring much light to the vnderstanding of the holy Scriptures especially to those places which intreate of the misterie of Christ and the inestimable benefite of our Redemption of the which amongst others the Prophet Esay Salomon in his Canticles and such others doe write more of purpose THE ARGVMENT OF THE FIRST BOOKE THIS first Booke Christian Reader dooth containe a large exhortation to Vertue which is the watchman and keeper of the commandements of GOD in which consisteth true Vertue This Booke is deuided into three principall parts In the first part Vertue is perswaded to be embraced of vs with those reasons and common arguments which are wont chiefely to bee alledged of the holie and auncient Fathers as are those bonds by the which we are bound to our Lord GOD as well by that which hee is in himselfe as by that which he is for vs by reason of his inestimable benefits and also by the necessitie of Vertue herselfe which is prooued and layd open vnto vs by the foure last things which are Death Iudgement Heauenly-glory and Hell And these are handled in the first part In the second part the same thing is conuinced and prooued manifestly by other newe reasons as are the commodities and profits of grace which are promised in this life to the students louers of Vertue Heere the twelue particuler prerogatiues and priuiledges are rehearsed by which Vertue is famous renowned and they are handled and discoursed of seuerally and by themselues Which prerogatiues although many times they are touched of the Saints and holy Writers shewing the light the peace the true libertie and ioy of a quiet conscience and the consolations and comforts of the holy Ghost which things the righteous enioy and all those excellent benefits which are circumscribed within Vertues circumference yet neuer any man was seene or read of me who handled this matter so copiously and in that order as wee doe Therefore it hath not beene vnto mee a little trouble or a small labor to bring together into one head all these things out of diuers places of Scripture to call thē by their propper names to reduce them into order to declare and display them and to approue euery one of them seuerally by diuers testimonies of the Scriptures and of the Fathers This diligence was very necessarily bestowed that they who are not mooued to loue Vertue for the hope of the good to come because it seemes to be farre off frō them at the least that they might bee moued with the profite of that inestimable good which Vertue affoordeth in this world But because it suffiseth not to produce all the reasons which proue
present which he must forsake and beginneth to thinke vpon future things which he must expect Behold shall he say all delights and pleasures haue passed away as a shadow but reproches and faults remaine still The same Doctour also in another homily prosecuting this matter sayth Let vs consider what a lamentable estate a dissolute soule shall be in departing frō this body what streights shall it be brought into what horror and darknes will there be when as the conscience all about beset with faults and sinnes shall appeare first of all the number of our aduersaries For it all other proofes and witnesses set apart shall bring that to light and to our eyes that the proofe of it shall conuince vs and the knowledge of it shall confound vs. Neyther may any one couer or keepe secret any thing or deny any thing when as the accuser or witnes is not to be produced from farre or from another place but is to be fetched from within vs. Hetherto he Another learned and holy man doth handle this same matter more largely and more mistically when hee sayth Let vs consider with speciall attention when the soule of a sinner is departing out of the prison of the flesh with what terrible feare it is shaken and smitten and with how many pricks of a pearcing conscience it is goared and thrust through It remembreth sinnes past which it hath committed it seeth the Diuine commaundements which it hath contemned it greeueth that the time of repentance hath beene so ill and lewdly ouerpast it is afflicted because it seeth the ineuitable houre approch of rendering an account and of the Diuine vengeance it would tarrie still but it is constrayned to depart it would recouer that is past but time is not graunted If it looke behind it seeth the course and race of the whole life led as a moment of time If it looke before it beholdeth the infinite space of eternity which expecteth it It sorroweth and sobbeth because it hath lost the ioy of euerlasting eternity which it might haue obtayned in so short a time it tormenteth it selfe because it hath lost the ineffable sweetnes of perpetuall delight for one sensuall carnall and momentany pleasure It blusheth considering that for that substance which is wormes meate it hath despised that which Angels price so highly And weighing the glory of those immortall riches it is confounded that it hath changed them for the basenes and vildnes of temporall things But when it casteth the eyes vpon things below and seeth the darke and obscure valley of this world and beholdeth aboue it the shyning brightnes of eternall light then it confesseth that all that it loued in this world was black night and vgly darknes O then if such a soule could obtayne a space of repentance and a time to recall it selfe how austere and seuere a life would it embrace What difficult and great matters would it promise vnto what great vowes prayers and other exercises would it bind it selfe But whilst it meditateth and consulteth of these things with it selfe the fore-runners and harbengers of death begin to approach that is the eyes waxe dim the breast swelleth and panteth the voyce sayleth and foltreth the members grow colde the teeth waxe blacke the mouth is filled with humors and the countenance waxeth pale and wan In the meane time come the Officers and Sargiants which attend vpon Death now at hand and they present vnto the wretched soule all the works speaches and cogitations of the life past bearing bad and dangerous witnes against theyr mistres and although she would not see them yet she is compelled to see them By and by commeth an horrible flocke of yelling deuils and there also a sacred company of holy Angels doe present themseules And there they begin to dispute betweene themselues to whether part this miserable pray must happen For if fayth in Christ vertues and works of piety and godlines be found in her straightwayes she is comforted with the sweete speaches and consolations of Angels But if the enormity of sinnes and a life wickedly led doe require another thing alas sodainly she trembleth and is terrified with an intollerable dread and feare and trembling doe terribly assault her Forthwith the deuils assayle her and take her and violently pluck her from the miserable flesh and cast her headlong into torments neuer to be ended but to continue for euer and euer All these be the words of this holy and learned man Tell me if thou wilt confesse this to be true and that each thing proceedeth after this order what other thing is required if so any sparke of wisedome or vnderstanding be left in vs that we may know how detestable and wretched the condition of sinners is seeing that the end prepared for them is so greeuous and vnhappy and which neuer shall haue end And if the delights and pleasures of this life at that time could bring any help or comfort as they were wont to doe this mischiefe were more tollerable but honours will not there helpe neyther riches defend friends heere cannot preuaile nor seruants giue theyr attendance neyther can families nor the noblenes of descent profit any thing in riches there is no hope all the helpe for one that lies a dying is in Christ in Vertue and in innocencie of life For the vvise-man testifieth that Riches helpe not in the day of vengeance but righteousnes that is Vertue deliuereth from death Seeing therefore that a sinner is found so naked poore and destitute of all helpe and ayde how can he not but feare and be afflicted when as he seeth himselfe left alone forsaken and desolate neyther hauing any hope or confidence in that Diuine iudgement ¶ Of the death of the righteous BVt the death of the righteous is farre off from these miseries and calamities For euen as at that time the wicked receaue the punishment of theyr iniquity so the righteous receaue the wages of their vprightnes according to that of Ecclesiasticus Who so feareth the Lord it shall goe well with him at the last and in the day of his death he shall be blessed That is he shall be enriched and shall receaue the reward of his labours Saint Iohn in his Reuelation doth insinuate the same thing more manifestly when he sayth that he heard a voyce from heauen saying vnto him Write The words which he was commaunded to write were Blessed are the dead which dye in the Lord. Euen so sayth the Spirit that they may rest from theyr labour and their works follow them How can he be discouraged in that houre that heareth this of the Lord when he now seeth himselfe hasten thether where he shall receaue that which he desired all the time of his life Therefore of the righteous it is reade in the booke of Iob And thine age shall appeare more cleare then the noone day thou shalt shine and be as the morning Which words Saint Gregory expounding
man page 55 What mischiefe sinnes worke to the soule ibidem The beauty of a iustified soule page 56 By iustification God dwelleth in vs page 57 Iustification doth make vs the liuely members of Christ ibidem Confidence in prayer page 58 Christ is honoured when a righteous man is honoured ibid. By iustification eternall life is giuen ibidem Iustification is of greater value then creation 59 How to know whether we be iustified or not ibidem Of many effects which the holy Ghost worketh in a iustified soule 60 Graces wayting vpon the holy Ghost ibidem After what manner the holy Ghost sitteth in the soule of a righteous man and what he doth there ibidem The holy Ghost is fire a doue a cloud a wind ibidem page 61. The sixt Chapter The sixt Title That the inestimable benefit of the Diuine predestination doth bind vs vnto Vertue page 63. The matters handled in this Chapter Election is the foundation of all benefits page 64. Perseuerance in goodnes is a signe of election ibidem The circumstances in election are to be considered page 65. An Apostrophe to a begger but elected page 67. The seauenth Chapter The seauenth Title That man is bound to follow and embrace Vertue by reason of the first of those foure last things which happen vnto him which is death page 69. The matters handled in this Chapter A rehearsal of the foure last things that happen vnto man to wit Death Iudgement Heauen and Hell Ibidem A terrible and fearefull history out of Climacus 70 Death certaine but the houre of death vncertaine 71 Th◠danger in which he that dieth is 74 Feare the mightiest perturbation of the mind 75 The Sunne goeth downe at noone to the wicked ibidem The things that before seemed pleasant in death are bitter ibidem The accout that shall be required of vs. 76. The history of Arsenius out of the life 's of the Fathers 77 The history of Agathon out of the same booke ibidem A fearefull example of one Stephanus that led a solitary life out of Climacus ibidem Why the Saints doe feare in death 79. Nothing is of force in the houre of death 80 The lamentation of a sinner at the houre of death page 81 The eight Chapter The eyght Title That man is bound to desire Vertue by reason of that second last thing that happeneth vnto him which is the last iudgement page 82 The matters handled in this Chapter The shame of sinners in the last iudgement page 84 How fearefull the sentence of the Iudge is ibidem The paines of the damned 85 The blasphemies of the damned ibidem For what sinnes men are damned 88 Certaine excellent comparisons that agrauate the paines of the damned and the terrour of the last iudgement page 90 Repentance too late ibidem Our accusers in the last iudgement ibidem The ninth Chapter The ninth Title That man is bound to the exercise of Vertue by reason of the third last thing that happeneth vnto him which is the glory of heauen page 91 The matters handled in this Chapter What things are handled in this Chapter to wit the reward of the vertuous which is the glory of heauen in which two things are to be looked vnto the beauty of the place and the dignity of the King ibidem The beauty of heauen is gathered by coniectures ibidem The first coniecture is from the end why heauen was made 92 The second coniecture that it was not onely made for Gods honour but also for the honour of his elect page 93. The thyrd coniecture the price by which it was purchased by the death of God page 95 The fourth coniecture the situation and height of the place 97 The fift coniecture the proportion of the three kinde of places 98. The sixt coniecture the inhabitants dwelling in heauen 99 The power of the Lord. page 92 Reasons why Heauen should be absolute and perfect 93 All things obey the righteous euen in this world ibid. Christ gaue more to his Saints then he vsed himselfe page 94 The price that must be giuen for the celestiall glory 95 The quantitie and quality of the glory of heauen is argued by the greatnes of the place page 97 The beauty of the earth ibidem Three kind of places appointed to men of God 98 From the noblenes of the inhabitants wee may gesse of the glory of heauen page 99 Essentiall glory ibidem God is the perfection of all things 100 God is all in all ibidem The mistery of Circumcision 101 All things are to be suffered for the heauenly glory 102 The tenth Chapter The tenth Title That the last of those foure last things that happen vnto vs that is Hell-fire doth binde vs to seeke after Vertue 104 The matters handled in this Chapter There are but two wayes ibidem The greatnes of the punishment in hell by reason of the greatnes of God page 105. The greatnes of the iustice of God 107 The greatnes of the punishmens of hell is gathered by the punishments of thys lyfe ibidem Of the mercy of God the greatnes of the punishment is gathered 108 The two commings of Christ compared 109 The punishment ought to be like to the sinne page 111 From the person of the executioner that is of the deuill the greatnesse of the punishment is gathered page 112 A fearefull and horrible example of one Theodorus out of S. Gregories Dialogues ibidem A description of the deuils power page 114 The Conclusion page 115 Of the eternity of these punishments 116 A fearefull saying of the eternity of the punishments in hell ibid. A notable Allegory of the Furnace which King Nabuchodonozer commaunded to be heate in Babilon 118 ¶ The second part of the first booke In this second part are handle◠the temporal and spirituall blessings which in this lyfe are promised to Vertue and more particularly the twelue more notable and famous priuiledges prerogatiues which are found in Vertue page 120 The Chapters of the second part of the first booke The eleuenth Chapter The eleuenth Title That we are bounde vnto Vertue by reason of the inestimable blessings which are promised in this present life ibid. The matters handled in this Chapter It is a wonder that among Christians so many men are found wicked and vicious ibidem Whence this negligence of men is page 121 All things happen a like to the good and euill ibidem Men are ignorant of those good things that are in Vertue page 123 Vertue like vnto Christ. ibidem Helpes of God by which we ouercome the difficulty of Vertue 124 Vertue is an habite ibidem A comparison of the life of good men and ill men 125 Diuine blandishments with which the righteous are cherished 126 Good men are truly rich 127 All thys afore-sayd is explaned by a notable sentence of the Gospel ibid. What Christ meaneth by the hundreth fold in the tenth of Marke 128 What goods be those that God bestoweth vpon the good ibidem To the
vertuous those things are vnpleasant which before did please 129 A notable example of a noble Knight called Arnulphus taken out of the Booke called the booke of famous and illustrious men ibidem The righteous haue comfort and a sweet tast yea in theyr greatest griefes and sorrowes page 130 The twelfth Chapter The twelfth Title That the first priuiledge or prerogatiue of Vertue doth binde vs vnto her which is the speciall Prouidence by which God directeth all good men to all good and chastiseth the iniquity of the wicked page 132 The matters handled in this Chapter The prouidence of God is the fountaine of all good things ibidem Two things are to be considered of in euery place of Scripture the Commaundement and the Promise ibidem Testimonies of the diuine prouidence 133 The Angels doe keepe vs. page 134 God turneth euills into good to those whom he loueth 135 God is not onely good and gracious to the righteous but also to their familie 136 God blesseth a wicked Maister for the sake of a good seruant ibidem Of the names that are attributed vnto the Lord in the holy Scripture by reason of thys prouidence ibid. God is called a Father ibidem God is more then a Mother page 137 We are the sonnes of God and so are we called 138 God is a Pastor or a Sheepheard ibidem Diuers names of God 139. God is called a Bridegrome 140 God is all in all ibidem How pleasant the promises of the Diuine prouidence bee vnto a righteous soule 141 The prouidence of GOD dooth yeeld great matter of reioycing to the good ibidem An expostulation of God with man 142 The thirteenth Chapter Of that manner of prouidence by which God espâ—eth out the vvicked to chastise theyr maliciousnes 143 The matters handled in this Chapter The vvicked are neglected of the Lord. ibidem How dangerous a thing it is to liue in thys world without the diuine help 144 God doth not onely permit euills but also he sendeth them 145 A fearefull place in the ninth of Amos ibidem In how great danger a man lyueth hauing God his enemy angry with him page 146 What the soule is without God 147 The fourteenth Chapter Of the second priuiledge or prerogatiue of Vertue that is of the grace of the holy Ghost which is giuen to the vertuous 147. The matters handled in this Chapter After the diuine prouidence the grace of the holy Ghost is the beginning of all blessings 148 What the grace of the holy Ghost is ibidem Grace doth deifie ibidem Grace is a supernaturall forme ibidem Two soules of man ibidem Grace is a spirituall ornament page 149 The worke of grace maketh a man acceptable to God ibidem Grace strengtheneth man ibidem Grace maketh our works acceptable vnto God 150 Grace adopteth vs to be the sonnes of God ibidem The forrest of the effects of grace ibidem Grace maketh our soules the dwelling and Temple of God 151 The fifteenth Chapter Of the thyrd priuiledge of Vertue which is a light and a certaine supernaturall knowledge which our Lord giueth to them who seeke after Vertue page 151 The matters handled in this Chapter Thys supernaturall knowledge doth proceede from grace ibidem It is a property of grace to illuminate the vnderstanding ibidem Foure gyfts of the holy Ghost belong to the vnderstanding 152 Grace why it is called an vnction ibidem The vvill is a blinde faculty 153 God is the glasse of a purified soule ibid. God hath giuen knowledge to beastes to flie hurtfull things and to embrace wholesome page 154 What thys supernaturall knowledge is ibid. Testimonies of the Scripture as concerning this knowledge 155 The dignity of thys doctrine 157 For what thys wisedome is profitable 158 The dignity of thys wisedome 159 The vnderstanding of the righteous encreaseth ibidem The darknes of the wicked ibidem Other mens sentences and iudgements are to be heard 160 The sixteenth chapter Of the fourth priuiledge of Vertue that is of the consolations and comforts of the holy Ghost which the righteous enioy in thys worlde and which they ioy in page 161 The matters handled in this Chapter Euill men thinke that there is no pleasure in Vertue 162 The flesh also of the righteous reioyceth 163 How great the spirituall ioy is 164 God as he is great in iustice so is he great in mercy ibidem How great the force is of the sweenes of the heauenly wine 165 Spirituall languorment page 166 Coniectures of the greatnes of the spirituall delights ibidem Vertue hath her delights 167 How the righteous are refreshed in theyr prayers after a singuler manner with these diuine consolations page 168 The pleasure of the righteous is felt in theyr prayers ibidem Of the chast wedlocke of the Word and of the soule 169 The change of the righteous 170 How a long night is to be passed ibidem Of theyr comforts and consolations who first begin to serue God and are Punies and Nouices in his schoole 171 The entrance and beginnings of conuersion haue their pleasures 172 In the beginning and in the end of the conuersion there is a soleme feast page 173 Whence ioy and cheerefulnes ariseth in the nouices of Christ 174. Why the wicked doe not feele the sweetnes of God page 175 Blessednes two-fold 176. Time is very precious ibidem The 17 Chapter Of the fift priuiledge of Vertue which is the tranquility and peace of a good conscience which the righteous enioy and of the torment and inward biting with which the wicked and vngodly are tortured 177 The matters handled in this Chapter In what thing consisteth the perfection of man ibidem The conscience is the maister and teacher of good men but a tormenter and torturer of the wicked 178 The first thorne of the conscience is the filthines of sinne The second thorne is an inimy done to another The third thorne is infanâ—y which followeth sinne 179 Certaine other thornes ibidem The feare of an euill conscience ibidem All disordered things are euill page 180. Of the ioy of a good conscience with which the righteous are greatly delighted page 182 A peaceable and a quiet conscience is a Paradice 183 The testimony of a good conscience hath feare mingled with it 185 The eyghteenth Chapter Of the fixt priuiledge of Vertue which is the confidence and hope of the Diuine mercy which the righteous reioyce in and of the miserable and vaine trust and repose in which the wicked liue 186. The matters contayned in this Chapter Hope two-fold ibidem The effects of true hope 187 A Catalogue of the effects of hope 190 Hope maketh men omnipotent 181 Of the vaine hope of the wicked 192 The hope of the righteous is spirit but of the wicked flesh 193 To him that trusteth in the Creatour all things happen succesfully and prosperously but to him that trusteth in the creatures all things fall out vnluckily 194. Where the world is planted ibidem How vnhappy the estate