by his grace he lives in thee causeth thee to see what faith sheweth thee and to heare what GOD speaketh to and in thee and to walke by the way of his commandements to the heavenly Ierusalem to speak to him by prayer and in holy exhortation to thy neighbour to subsist by persevering in good workes to bee strong in battell against thy invisible enemies and to bee beautifull in the sight of God and his Angels But beware least the grace of GOD the life of thy soule depart not from thee if it doe thou wilt soone find the damage which the first death brings with it from whence thou shalt be carried to the second from which there is no resurrection If GOD would open the eyes of thy minde that thou mightst seriously consider and see the exceeding beauty and splendor of a soule acceptable to GOD and joyned to him by true love with how cheerfull and loving countenance he looketh upon it what place he prepares for it what joyes he hath promised to it and with what desire the Angels and blessed spirits wait for it thou wouldst never indure to have the beauty of it defiled with the least spot and if that should happen thou wouldst endeavour to wash it away though little with rivers of teares But if by the same grace of GOD the inward eyes might bee opened that thou mightst behold how filthy a soule is that sinneth what an unsavory stench it sends forth like a putrified body or carrion and how GOD and the holy Angels loathe to looke upon it although perhaps it inhabite a comely and beautifull body without doubt thou thy selfe wouldst also so detest and abhorre it as that thou woulst never be brought to bee such a one or remaine long in that state or condition DEGREE IX By the Consideration of Angels WE are now to come to the highest degree of ascending to GOD from those things which may be taken from substances created for there is no created substance more sublime then the Angelicall if we speake onâ—ly of naturall perfection and there are three things principally to be considered in them 1. First according to the excellencie of their nature 2. Secondly in respect of their sublimity of grace 3. Lastly in regard of their offices Neither is it our purpose to propound and handle the things which concerne them by way of disputation but to touch onely those matters which may helpe us to the lifting up of our minds to GOD. 1. An Angell if we compare him to a reasonable and humane soule may fitly be called a perfect soule as the soule may be termed an unperfect Angell For so the Psalmist speakes of Man in respect of his soule Thou hast made him little lower then the Angels And indeed an Angel is an entire perfect spiritâ—â—ll substance and mans soule is but dimidiata divided as it were into halfes and unperfect because as it is the forme of the body it is part of man So that an Angell is all spirit and a man part spirit part flesh or partly an Angell partly a beast as if we should say an Angell is all gold and a man part gold and part earth or clay By which it followes that an Angell is more like to GOD then a man or his soule because GOD is a spirit not a body nor the shape of a body Yet this comparison makes not so much for the Angels but that there is an infinite distance of dignity in GOD above this sublimity of the Angels for GOD is a spirit uncreate eternall immense onely mighty onely wise onely good onely the most high Therefore if we worthily admire the Angelicall nature how much more ought we the divine which beyond all manner and measure surpasseâ—h the dignity of the Angels 2. And not onely in nature or substance may an Angel be called a perfect man and man an unperfect Angell but also in understanding and knowledge for a man or the soule of man takes much paines in understanding things because he must use the office of his sences and running from causes to effects and from effects to causes before he can gaine a little knowledge from whence it is that he oftentimes stickes as doubtfull oftimes he is miserably deceived and seldome attaines to a sure and certaine understanding But an Angell at the first sight beholds things and at one time perceiveth the causes and the effects and dives not onely into the accidents but the substance aswell of spirituall as corporall things Therfore Man while he is in this pilgrimage in asmuch as concernes understanding is not onely a little lesse but a great deale lesse then the Angels and though he be very wise and give himselfe to the study of wisedome yet compared to an Angell he is but a childe or an infant or suckling The Prophet therefore did us no wrong when he said Out of the mouthes of babes and sucklings hast thou ordained knowledge You may heare wise King Solomon how he conceived of our knowledge with which we are so much puffed up All things are full of labour or hard man cannot utter it and againe He meaning GOD hath set the world in their heart yet man cannot finde out the worke that GOD hath wrought from the beginning to the end If then the things of the world be hard and unutterable by man and if man understand nothing of this visible world from the beginning to the end that is he understand nothing perfectly as not being able to declare the nature properties accidents force and the like thereof into how many errors would he runne if he should goe about to search after those things which are above heaven If thou be wise therefore follow the knowledge which belongs to thy salvation and the wisedome of the Saints which consists in the feare of GOD and keeping his Commandements let prayer delight thee better then disputation and edifying charity rather then swelling knowledge for this is the way which leads to life even to the Kingdome of heaven where we little ones shall be made equall with the Angels who alwaies behold the face of their Father which is in heaven 3. There is also a third thing wherein mans soule is not onely made a little but much lesse then the Angels and that is their power and command over bodies for mans soule can onely by the command of its will stirre and move his owne body other bodies he cannot and he moves his owne too but in an ordinary progressive motion upon the ground he cannot walke upon the waters or raise it up to the ayre and carry it whither he pleaseth but the Angels by the onely force of the spirit that is by the command of their wills raise heavy bodies upward and carry them whither they will as in the case of Abacuk to Daniel Againe one man cannot fight with an host because he wants many hands and weapons but an Angell without hands and weapons can
Prophet Esay and not have compassion on the Sonne of her wombe though she should forget yet will I not forget thee And the Psalmist Like as a Father pittieth his owne children even so is the LORD mercifull to them that feare him And least any should say that there may be parents found whose love is sometime changed into hatred The mercifull goodnesse of the LORD endureth for ever and ever upon them that feare him and for the continuance of this his mercy the Apostle maketh us secure when he calls GOD The Father of mercies and GOD of all consolation and therefore hee is not onely a Father of them that feare him but a most mercifull Father and most ready to comfort his children for hee taketh away and easeth them of the miseries of their afflictions and tribulations which hee judgeth fit to deliver them from and in that respect shewes himselfe a Father of mercies and in those miseries which he thinketh not expedient for them to be taken away hee endueth them with unspeakeable comfort whereby they may beare them with ease and in that regard hee declares himselfe to bee a GOD of all consolation Now the Apostle calleth him the GOD of all consolation for two causes 1. Because GOD knoweth how to comfort his in every kind of tribulation which certainely the world cannot doe because it oftimes understands not the cause of the affliction and therefore it was that Job called his friends miserable comforters because they knew not the cause of his disease and misapplyed the cure Or else sometimes the tribulation is so great that no humane comfort can asswage it but GOD is a most wise and omnipotent Physician hee can cure any disease and therefore the Apostle saith that he comforteth us in all our tribulation 2. Secondly GOD is called GOD of all Consolation because hee knoweth how to comfort us so plentifully that it is better to suffer tribulation with such comfort then to want both as in the case of Martyrdome Therefore no mervaile if the Apostle said I am filled with comfort and am exceeding joyous in all our tribulation and againe Which comforteth us in all our tribulations that we may be able to comfort them which are in affliction And what thinkest thou of this so large deepe daily pure and immense mercy of GOD who needs none of our goods and yet out of the abundance of his love is so sollicitous of his poore servants as if all his good depended on them What thankes therefore wilt thou returne to him what canst thou ever doe to avoyd the staine of ingratitude for such mercy at the least endeavour asmuch as thou canst to please him And because it is written Bee mercifull as your heavenly Father is mercifull and Love thine owne soule begin first carefully to finde out the miseries of thine owne soule for the miseries of the body are obvious enough and there is no need to admonish a man to pittie his body for if it want meate or drinke but one day or sleepe but one night or by chance receive a wound presently we bewaile the case of it and seeke remedy for it But the soule may fast whole weeks without food or lye languishing with infirmities or peradventure lye dead and no body lookes after it no body hath compassion of it Therefore visite thy soule often examine the severall powers of it whether they be well or not whether they profit in the knowledge and love of the true good or on the other side whether it be ill affected with ignorance or languish with concupiscences of diverse kinds whether the mind be blinded with malice or the will corrupted with the disease of hate or pride and if thou findest thy soule in this evillstate call unto GOD and say Have mercy upon me ô LORD for I am weake Seeke spirituall Physicians and use remedies in time Then pitty other poore soules where of a number perish and yet CHRIST died for them O if thou didst but know and well weigh the price of soules that is the pretious blood of the Son of GOD and withall the exceeding great slaughter of them by the infernall wolves and roaring Lyons the Devils certainely thou couldst not choose but with all thy heart take compassion on them and labour aswell by prayer to GOD as by all other meanes to obtaine their deliverance Lastly have compassion also upon the corporall necessities of thy neighbour and that not in word onely but in workes and truth remembring alwaies that Blessed are the mercifull for they shall obtaine mercy DEGREE XV. By the Consideration of GODS Justice compared with a Corporall magnitude THe Iustice of GOD in holy Scriptures is taken foure wayes 1. For Vniversall Iustice or Righteousnes which containes all vertues and is the same with sanctity or goodnesse The Lord iâ— righteous iâ— all his waies and holy in all his workes 2. Secondly it is taken for Truth or faithfullnes as in another Psalme That thou mayest be justified in all thy sayings 3. Thirdly for dâ—stributive Iustice Iustice in rewards according to that of St. Paul A Crowne of righteousnesse is layd up for me which the Lord the righteous Iudge shall give me at that day 4. For revenging Iustice Iustice punishing offences as it is in another Psalme Vpon the ungodly he shall raine snares fire and brimstone storme and tempest this shal be their portion to drinke The greatnesse therefore of this divine Iustice will appeare the better if we consider the latitude of universall Iustice the length of it that is his truth and faithfulnes the height of it in Gods distributing rewards in heaven the depth of it in scourging the wicked with eternaâ—l punishments in hell To begin with the latitude That is said to be universall Iustice or Righteousnesse in men which disposeth a man to carry himselfe in all his dealings according to all Lawes and by that hath in him all vertues aswell theologicall as morall But there is one vertue above the rest which containeth all other vertues and commands and rules the acts of them directing them to the last end and this is called love which vertue although in it selfe it be but particular and but one of the Theologicall vertues yet it may be truly called universall for it disposeth a man to behave himselfe well both to God and towards his neighbour and thereby fulfilleth the whole Lawe for so speaketh the Apostle Love doth not evill to his neighbour therefore is Love the fullfilling of the Lawe and he that loveth another hath fulfilled the Law And therefore St. Angustine saith Love begun is Righteousnes begun Love increased is Righteousnesse increased Great Love is great Righteousnes perfect Love is perfect Righteousnes Now in GOD are all vertues which presuppose no imperfection and instead of those which presuppose imperfection there is some what far better and more excellent where by it is
and in what state it shal be found at the departure from the body in the same it shal be judged either to raigne eternally with GOD or everlastingly to be tormented with the Devill nothing ought to be more carefull to thee then to flye sinne and follow that which is good Take heed therefore that to the losse of body and soule thou beest not seduced by the enticements and allurements of the flesh but erucifie it with the desires and concupiscences of it that hereafter not onely thy soule may live in blessednesse but thy body may rise in glory and remaine together in eternity with God But although the soules of the blessed and of the holy Angels shall be partakers of that most sublime and happy union with GOD by his beatificall vision and love which union not onely shall have no end but shall ever stand firme and unmoveable yet the thoughts and affections may change and alter diverse waies and therefore they shall admire and behold above them the eternity of God in whom there shall bee no change of minde will or place and yet nothing shal be wanting to him but shall possesse all things ever which he might have gotten to himselfe by diverse alterations from eternity Wherefore to conclude this point the length of Gods eternity is an infinite thing and no lesse proper and agreeable to him then the bredth of his immensitie The height of Gods Essence comes next to our consideration in respect whereof it is said of GOD Thou onely art the most highest And GOD is onely the highest by the dignity of his nature 1. For things the more pure and more abstract from matter are ever the more noble and higher This we see first in corporall things water is more higher then earth because more pure and by the same reason ayre is higher then water because more pure and the fire then the ayre and heaven then fire Againe we see it in spirituall things the understanding is higher then sence because the sence hath a corporall Organ which the understanding needs not and the Angelicast understanding is higher then mans because a man hath need of the office of imagination and phantasies which an Angell need not and among the Angels they are highest who understand most things by fewest species GOD therefore who onely is pure act and wants nothing without himselfe neither Organ nor imagination nor species nor so much as the presence of any object without himselfe but his owne Essence is all things to him and can have nothing that he had not in act and for him to have in act is to be alwaies pure act and uncompound therefore I say is his nature the most transcendent highest and sublime neither can it by any meanes be equall'd Hee then which said I will be like the most high was suddenly thrust downe to hell and as our Saviour saith I saw Satanfall downe from heaven like lightning 2. Secondly GOD is most high in another respect because he is the 1 first highest efficient 2 exemplary and 3 finall cause of all things 1. He is the first highest efficient cause because there is no created thing which hath any power of making but that which it hath received from GOD but GOD hath that power from none 2. Againe there is no cause which can exercise its power unlesse it be moved by GOD but GOD is moved of none 3. Lastly those are called higher causes amongst created things upon which particular causes depend and which are universall as the heavens and Angels which move the heavens but GOD made both heaven and Angels And therefore he is the onely first and most highest efficient cause 2 He is also the first exemplary cause because he made all things according to the formes and idea's which he hath in himselfe 3 Lastly he is the first finall cause because he created all things for himselfe that is to manifest his glory as the wiseman speaketh But it is very properly said that GOD is the most highest because he sitteth in the highest throne I saw saith Esay the LORD sitting upon a high throne and lifted up Now because sitting or seates have two uses one for judicature and the other for peaceable governing we will consider them apart 1. GOD hath the highest seat because hee is supreme Judge for Abraham said to GOD Shall not the Iudge of all the world doe right and David He is a Iudge among the Gods that is GOD judgeth even Iudges themselves who in Scripture are called Gods but St. Iaemes most plainely There is one Lawgiver and Iudge that is GOD is properly the onely Lawgiver and Iudge and GOD is Iudge himselfe saith David againe GOD is the Iudge and Esay The LORD is our Iudge the LORD is our Lawgiver he onely gives Laws to all men and receives of none he judgeth all men and is judged of none 2. Againe GOD is not onely a Iudge but is also a King and in this regard judgeth not as a Iudge appointed by the King but as King and chiefe Prince of which he is stiled King of Kings and a great King above all Gods and he is terrible to the Kings of the earth because that when he pleaseth he translateth Kingdomes and Empires from one Nation to another and when he pleaseth he taketh away the spirit of Princes 3 Lastly GOD is not onely the supreme Iudge and King but is absolute Lord which is the greatest title of all GOD is properly and truly stiled LORD for all things serve him and he none and can if he will reduce all things to noâ—hing because he made all things of nothing Consider then what feare what reverence is due by us wormes of the earth to him who sits upon so high a seate as that he hath nothing above him If I be LORD saith GOD by Malachie where is my feare And if those supreme Princes of heaven doe stand by him with such feare and trembling what ought we to doe who are mortall and fraile and dwell upon the earth with beasts But this seemeth strange that the highest GOD loves not creatures like to himselfe that is high and sublime but humble and poore for so GOD speakes by the Prophet Esay To him will I looke even to him that is poore and of a contrite spirit and trembleth at my words and King David Though the LORD be high yet hath he respect unto the lowly And yet I will not say but GOD loveth high things and in this respect like to himselfe so they be truly high not which seeme so and are not and therefore it is that GOD loveth not the proud who are lifted and puffed up and are not to be called sublime but he loveth the humble and those which tremble at his words because that they the more they abase and deject themselves are the more exalted by him and they which are exalted by him are truly high
of laying our life downe for our Brethren GOD would not have commanded us to doe this if he had thought it impossible to be done and if considering thy infirmity thou faintest under a command strengthen thy selfe by example for example prevailes much with thee and he is present and ready who gave thee an example to give thee ayd And that in the mouth of two witnesses every word may stand heare St. Leo GOD is justly earnest and instant by precept because hee forerunnes with his ayd What then shouldst thou feare safely to enter the way of of Gods Commandements when as he forerunnes that by the powerfull ayd of his grace makes the crooked streight and the rough places plaine By this ayd the yoke of our Saviour is made easie and his burden light and St. Iohn saith that his Commandements are not grievous But if they doe seeme grievous to thee how much more grievous are the torments of hell and except thou be mad I wish thee not so bold as to try But upon this thinke and thinke againe and never forget that now is the time of mercy hereafter of justice if thou sinne freely now looke for grievous torments hereafter Now a man may easily fall to an agreement with GOD and with the small labour of repentance obtaine much indulgence and with a little wrestling and striving redeeme himselfe from much weeping DEGREE XII By the Consideration of the greatnesse of the Speculative or Contemplative Wisedome of GOD by the similitude of a Corporall greatnes HE that will seriously consider the foure mentioned dimensions in the wisedome of GOD may easily understand how truly the Apostle spake that GOD is onely wise To begin with the latitude 1 The wisedome of GOD is manifest and apparent to be the most broade and large by this in that he distinctly and perfectly knoweth all things in the universe from the highest Angell to the lowest worme and not onely their entire substances but also their parts properties vertues accidents and actions And hence it is that lob and David say Thou numbrest my steps and The LORD looketh on the waies of men and confidereth all my waies Now if he numbreth and considereth every step how much more the actions of the minde good and bad and if he numbreth the haires of our head as our Saviour speakes how much more doth he know all the members of our body and the vertues or qualities of the mind and if he know the number of the sands of the Sea and the drops of raine as may be gathered out of the Booke of Ecclesiasticus how much more may we beleeve that his knowledge extends to the number of Starres and Angels and if he will bring to judgement all the idle words of men as our Saviour tells us no doubt but he heareth all the voyces of men not onely of their bodies but of their minds that is our thoughts and desires 2. How great therefore and immense is this latitude of wisedome which at one time knoweth all things which are have beene shall and may be neither doth the minde Divine grow or become of lesse value by the variety of so many severall and inferiour things as somefoolish Philosophers held and we might suspect the same also if GOD procured or got any knowledge from things as we doe but in regard that he seeth all things in his owne essence there is no danger of becoming of lesse value although it be farre more noble to procure knowledge like men then to be altogether without it like bruit beasts even as it is better to be blind as any living creature may be then without blindnes not to be apt for sight like stones neither are the other members of the body more noble then the eyes because they cannot be blind but the eyes are of the greater estimation as having a faculty to see though they may be blind as St. Augustine Therefore thou oughtest to be very carefull what thou dost what thou speakest what thou thinkest at all times and in every place inasmuch as thou canst neither doe speake nor thinke any thing which GOD sees heares nor marks not for if thou darest not doe or speake any thing if thou perceivest that thou shouldst be seene or heard of men though thou hast a great desire thereto how darest thou think those things thou shouldst not GOD looking on thee and being angry with thee Grant saith St. Augustine no man see thee what wilt thou doe in respect of that supreme spectator from whom nothing can be hid and St. Basil speaking to a Virgin shut up alone in her chamber saith Have a reverend respect of thy Spouse present every where and of his Father and of the Holy Ghost as also of the innumerable multitude of the Holy Angels for there are none of these who see not all things How blessed and happy shouldst thou be then if thou wouldst ever conceive thy selfe to be in this Theatre even in the deepe silence and darknes of the night how godly and pious a life wouldst thou lead how diligently wouldst thou avoyd all levity and extravagances And this is it whereupon GOD spake to Abraham saying Walk before me and be perfect that is thinke that thou art alwaies seene by me and thou shalt be perfect without doubt Againe the longitude of the divine wisedome appeareth in the knowlâ—dge of things to come for GOD seeth so perspicuously as that he saw all things from eternity to the day of judgement and so forward to eternity then which longitude nothing can be conceived more whereupon it is that King David said Thou knowest my thoughts long before and in Esay the LORD foretold the raigne of Cyrus by name 200 yeares before it came to passe To this may be added the prediction in Daniel of the foure Monarchies and of the warres of Alexander the great and to omit others Christ our Saviour deplored the destruction of Ierusalem many yeares before it hapned I omit innumerable predictions of the Prophets whereof their Bookes are full But for those which are called Astrologers or Divines who would seeme to be like Gods Apes they are to be had in derision for it cannot be that they can truly foretell of future things but by chance For seeing the will of GOD is above all necessary contingent and free causes and governes them and can at his pleasure hinder inferiour causes it is impossible that any should foretell any thing certainely but they to whom GOD reveales his will as he did oftimes to his Prophets And if we duely consider and weigh the opinion which formerly some had of the Devils whom for their Oracles they accounted Gods we shall finde that though they pretended to foretell the events of future things they did nor said any thing really and that their deities were as false as their divinations for they told nothing plainely but either
they had head heart externall and internall senses and after their manner wisedome and judgement though very unperfect Lastly who could thinke or imagine that in them and other little creatures there should be so great power to pierce into living flesh that not onely they become troublesome to men but that Elephants and Lyons should bee terrified by Gnats and Flyes Great therefore is the Lord and great is his wisedome as in the greatest so in the least of things If that great Prince of Physicians Galen though a heathen admiring the workemanship of GOD brake out into the praise of the Creator what oughtest thou to doe ô Christian who beleevest that he not onely created the bodies of men and other animals but the Heaven Starres Angels and immortall minds of men by his wonderfull wisedome Now the length of this practicall wisedome appeareth in the preservation of things as the latitude in the creation and indeed the great and admirable wisedome of GOD is plainely seene in the preservation and continuance of things created especially of those which are corruptible 1. And truely first if a man would consider in what manner GOD nourisheth and increaseth herbs plants animals endued with life and the bodies of men themselves to preserve them as long as may be it would so astonish him that he could not sufficiently admire Gods wisedome herein for by earth and water he nourisheth herbs and plants and causeth nutriment to passe from the roots to the bodies from the bodies to the boughes from thence to the leaves and fruit in a most admirable manner so also by herbs and fruit and the flesh of creatures he nourisheth other creatures and men themselves and causeth the aliment and nutriment to disperse into all the inward and outward parts of the body with such facility and sweetnesse that it may seeme incredible GOD deales herein as a skilfull and loving Physician that so prepares and fits his drugges as that they may be taken not onely easily but willingly too Our meats are without doubt medicines which unlesse they be often taken we cannot subsist And our loving and wise Physician GOD first of all giveth a good tast and relish to our meats that we may take them with delight then he hath given us great variety that we should not loath it Lastly by diverse alterations in the mouth stomack liver and heart he converts the meate into so subtile and thinne a juyce that without any paine it passeth through all the veynes and pores of the body and to all the parts of the flesh bones and nerves whether we sleepe or wake and without sense of it Philosophers admired the skill and art of nature when they saw and beheld these things but what cunning or art can there be in things inanimate and voyd of sense and reason It is not then the skill of nature but the wisedome of of the Creator who made nature and found out the meanes to doe these things that we ought to admire You may heare Christ the wisedome of GOD speaking in the Gospell Learne how the Lilies of the field doe grow they are not wearied neither spin and a little after If GOD so clothe the grasse of the field c. so that it is not the skill of nature but GOD that makes the Lillies growe and are so clothed as with garments so also the Apostle speakes of the nourishment and increase of living things Neither is he that planteth any thing nor he that watereth but GOD that giveth the increase And if the wisedome of GOD after so admirable a manner feeds nourisheth and preserveth the life of plants and creatures consider if thou canst how he feeds the minds of Angels and men in the eternall life for in earth here we are nourished with earthly food yet prepared by the divine wisedome but in heaven his wisedome is meate and drinke to those who live for ever O thou thrice blessed if thou couldst inwardly understand what this of the Apostle meanes That GOD shal be all in all that GOD the chiefe and infinite good should be food rayment and life and all things to all the Saints thou wouldst then Ioath all present and momentany things and onely relish and seeke after those things which are above But to proceed 2. This also is miraculous that GOD in the preserving and continuing of mans life hath given a continuall and long motion of the least things without wearinesse Men have laboured much and taken great paines in making a clocke in which the wheeles by the force of weights runne without intermission 24. houres what may we then think that the wisdome of GOD doth which causeth the nutritive power to worke in plants and creatures in a perpetuall motion while they live and that the lungs and arteryes should be moved in Man without intermission sometimes 70. yeares or more for of necessity they must move till death and therefore they being necessarily to move in some men 80. or 90. yeares yea 900. before the flood he that admires not this and sees not the wisedome of GOD hereby and worships him not for it certainly wants the light of reason and wisedome 3. Againe though the wisedome of GOD could have brought forth and preserved Herbs and Trees for the sustentation of all things without the labour of men and other creatures and without the help of the office of the Sun and other secondary causes yet would he use the office of those causes and the labour of men and other creatures because they should not consume their time in idlenesse but that all things should exercise their severall faculties and powers Besides GOD also would have some men to be rich others poore that every man might have occasion to live godly and be tyed together in the bond of love that the rich might exercise mercy and liberality the poore patience and humility the rich should need the poore mans labour in tilling the ground feeding his cattell and exercising severall Arts necessary for all the poore should want the rich-mans money to buy them food apparrell and other necessaries for the sustentation of his life and yet the poore hath no cause to complaine against the wisedome of GOD for he who knoweth and loveth all things and men gives unto every one that which hee foresees most profitable to obtaine everlasting life as Physicians prescribe fasting to some patients and to open a veyne to others they tolerate yea command flesh and wine to make them merry and revive their spirits And certainely there are many poore men which in the state of poverty intend those things which are necessary for their salvation who if they had bin rich would have perished eternally and though rich men may be saved if they studied to be rich in good workes and willingly impart with that which they received from God to communicate and not to hoord up yet it cannot be denyed but that the safest and plainest way to
all away and that it is sometimes mercy not to remove misery that a place may be prepared for greater mercy The Apostle prayed three times to have the prieke of the flesh taken from him but was not heard because Gods power might be shewne in weaknesse GOD tooke not away from Lazarus the misery of poverty and sores that with the greater mercy he might be carried by the Angels into Abrahams bosome and where would there need the worke of mercy from the rich if there were not poore hungry thirsty naked sicke pilgrimes and prisoners upon whom they should be exercised and if there were no tentations of the Devill where should be the reward for them which withstand them if labours and sorrowes were not where would be the crowne of patience and if no persecutors what would become of the crowne of Martyrdome and therfore in this pilgrimage both of these sayings may be true that the Earth is full of miseries because even sinnes themselves are miseries and great ones and the earth is full of the Mercy of the LORD because conversion of sinners and many almost infinite spirituall and temporall blessings of GOD what are they but continuall and great mercies of the LORD our Creator Let us then give thankes to our good GOD for his mercies in that as our tribulations increase in this our pilgrimage so our comfort increaseth by his mercy to us Thy mercy reacheth to the heavens saith the Psalmist to GOD because there shall be mercy without misery and because mercy shall take away all misery altogether Now the longitude or length of Gods mercy is his long suffering or patience which the Scripture useth to joyne with mercy as a part or species of it for so speaketh the Psalmist The LORD is full of compassion and mercy long suffering and of great goodnesse And indeed the long suffering or patience of our most mercifull LORD is very admirable such as we cannot finde either in masters towards their servants or in parents towards their children though both sorts of them be men 1. And first GOD is long suffering towards sinners expecting them with incredible patience sometimes from their childhood to the extremity of old age bearing the breaking of his Law and the tearing of his name and in the meane time doing them good from heaven giving them raine and fruitfull seasons replenishing them with food and their hearts with gladnesse as the Apostle speaketh And where will you finde among men either a master or a parent so gentle and facile who if he perceive himselfe to be sleighted or abused by his servant or son and that they persevere long in this obstinacie at the last doe not turne them out of dorâ—s But the mercy of the LORD is not overcome by the wickednes of men but it dealeth patiently with them not desiring that any should perish but all men to come to repentance and even making as though he saw not their sinnes because they should amend 2. Againe his patience is seen more in that many sinners by his grace are drawne out of the lake of misery and the mire of dregges and of children of darknesse are made sons of light and from the guilt of eternall death to the adoption of the sons of GOD and called to the hope of the Kingdome of heaven and though they relapse often to their former filthinesse and ingratitude yet are they not forsaken by the long suffering of GOD but are lovingly expected and invited to repentance and if they shall heartily repent at any time they are received to a kisse of peace and attonement and restored to former favour as the prodigallson was of a most mercifull Father It was not without cause that St. Peter demaunding of our Saviour how often he should forgive his brother sinning against him was thus answered by him I say not unto thee unto seaven times but unto 70. times seaven times for he would have us do the same which he himselfe doth in pardoning sinners And he hath set no bounds to his reconciliation but onely the end of our life for as long as we live if it be to 100. yeares or upward yet wee are received at any time before death by a most loving Father if after many relapses we seriously repent there is no repentance comes too late if it be serious and from a heart truely contrite and humble to receive mercy from GOD. But yet no man ought therefore to abuse the lenity and goodnesse of GOD and deâ—erre his repentance from day to day seeing no man knowes what houre or day the soule will leave the body and appeare before the Tribunall of a most lust ludge but rather all men should be invited and allured to repentance by this so great and incredible goodnesse of GOD For if GOD be so gracious towards sinners often relapsing how great will his favour be to those who after they have once tasted of it can never be drawne to be separated from it notwithstanding any tentations beating against them 3. There is also another admirable patience and long suffering of GOD which he useth in tollerating the offences of godly men for GOD of his goodnesse hath made us of enemies his friends sons of servants and heires of his Kingdome being guilty of eternall death and yet such is our ingratitude that we daily render evill for good for if the Apostle said In many things we offend all what may wee say who stand in so farre a distance from the Apostles perfection for wee talke with GOD in our prayers and presently we are distracted by our imagination with other thoughts and as it were turne our backs to GOD What Master would suffer his servants standing before him and speaking to him to turne to his fellow servants as it were in contempt of him and to talke with them What shall I say of idle words of vaine thoughts of unfruitfull workes of excesse in diet sleepe apparrell and play of our negligence and loose cariage in our holy service to GOD of our omission of brotherly correction and of innumerable other offences wherein wee daily offend and yet our GOD is good and gracious and of great mercy to all them that call upon him he beares with this rudenesse and incivility and as I may so speake this foolishnesse of his children which certainely men would not indure at the hands of men for he knoweth whereof we are made and deales with us as a mother with her little childe whom she cherisheth and nourisheth though perhaps it strike her Yet though GOD beare with many of our offences here because they doe not so breake the bonds of his love as to deprive us of the right of our inheritance yet they shall not goe unpunished in the day of judgement when we shall give an account of every idle word unlesse we shall in the meane time wash them away by teares of repentance But to end