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
heauen care not what men thinke or suspect by thee in earth Humble satisfaction which would willingly content all answereth Occasion of detraction nor suspition of surmizing is to be gyuen but if thou beest rightly accused or lawfully conuinced confesse but if vniustly or wrongfully deny with an humble protestation because the Apostle admonisheth that we should giue no occasion to the deuill by reason of ill report Which is detested in them who consenting to the Christian fayth satte downe to eate meate sacrificed to Idols Sorrowfulnes sayth What hast thou whereof thou mayst reioyce when as so great euils are spoken of thee Consider how greeuously they looke who are in such bitternes Spirituall ioy aunswereth I know that there are two kinds of sorrowfulnes one which worketh to saluation the other to destruction one which dâ—â—weth to repentance the other which leadeth to desperation Thou art knowne to be one of them but that which worketh death Therefore I am not to be heauy and sorrowfull at these things as thou wouldest perswade me but contrarily I ought to reioyce for those thinges which yet are not vnderstoode because the giuer of euerlasting ioy sayth Blessed are yee when men reuile you and persecute you and say all manner of euill against you for my sake falsely Reioyce and be glad for great is your reward in heauen Drowsines or Idlenes sayth If thou attendest reading and continuall study thine eyes will waxe dim if thou pourest forth teares aboundantly thou wilt be blind if thou giuest thy selfe much to singing of Psalms thou wilt catch the swimming of the head if thou spendest thy selfe with daily labour how shalt thou be enabled for spirituall labour The exercise of vertue aunswereth Why doost thou vse so vaine excuses and proposest vnto thy selfe so friuolous procrastination Knowest thou whether thou shalt liue to morrow or no Yea thou knowest not whether thou shalt continue one houre in this life Is it slipt out of thy mind what our Sauiour sayth in the Gospell Watch therefore because yee know neyther the day nor houre Wherefore shake off this slugishnes of thy body and alwayes remember that neyther the tender nor the effeminate nor the slothfull nor the luke-warme but the violent and feruent doe take hold of the kingdome of heauen Dissolute wandering sayth If thou beleeuest that God is euery where why doost thou keepe one place aboue all other where so many euils are committed and rather goest not vnto others Firme stability aunswereth If it be so as thou affirmest that God is euery where then this place where I am is not to be left which thou willest me to forsake because God is also in it But thou sayst I seeke for a better and I finde a better I aunswer Shalt thou finde a better or such an one as thou knowest that the deuill and his angels and man haue lost Be circumspect therefore what thou doost for the first angell fell from heauen and the first man bâ—â—â—ng expelled out of Paradice came into the miserie of this world Desperation sayth How many and how great be the faults and transgressions which thou hast committed and yet thou hast not bettered thy life neyther hast amended thy conuersation for behold as thou seest custome hath so fettered thee that thou art not able to arise Thou endeuourest to rise but being ouer-loaden with the burthen of sinnes thou fallest downe againe Therefore what wilt thou doe seeing that certaine damnation hangeth ouer thee for thy sinnes past and no amendment commeth for those that be present vnlesse thou beware that thou lose not the pleasures of temporal delights seeing that thou canst not attaine the ioyes of the world to come The assurance of Hope aunswereth If thou speakest of crimes and transgressions behold Dauid guilty of adultery and murther freed and taken by the mercy of the Lord out of the iawes of hell Behold Manasses the wickedst impurest and vildest of all sinners one of the most damnable and detestable men that euer liued by repentance returned from death to life Behold Mary Magdalen polluted and stayned with innumerable blemishes of sinnes penitently running to the fountaine of piety and mercy washing the feete of the Lord with her teares and wiping them with her haires and also kissing them and annoynting them with oyntment she herselfe was washed from her sinnes Behold Peter bound with the chaines of his deniall broke in sunder the knots of infidelity with his bitter teares Behold the theefe that in the moment of one houre passed from the Crosse to Paradice Behold Saule persecuting the Church of God slaying many for the name of Christ and as I may say bathing himselfe in the blood of the Martirs being made an Apostle was changed into a vessell of election Therefore where so many and so great examples goe before let no place be left for desperation seeing that it is written At what time so euer a sinner repenteth himselfe and turneth 〈◊〉 the Lord he shall be saued Couetousnes sayth Thou art altogether without fault in that thou desirest 〈◊〉 possesse those things thou hast and wishest some things thou hast not not because thou greedily desirest to multiply much but because thou fearest to want and that another man keepeth ill thou spendest better The contempt of the world aunswereth These things are not procured of the men of this world without danger and offence because by how much euery man beginneth to possesse more by so much he coueteth to haue more and it commeth to passe that he hath no measure in coueting whilst he posteth to engorge himselfe with the infinite cares of this world For as the Scripture saith A couetous man shall neuer be satisfied with money Gluttony sayth God hath made all cleane things for our feeding he that refuseth to be satisfied with meat what other thing doth he then contradictorily deny a gift giuen him Temperance aunswereth One of these which thou namest is true For least man should pine and dye through hunger God hath created all things for his feeding but least he should exceede measure in eating he hath also commaunded to him abstinence For amongst other euills Sodome especially perished by fulnes of bread the Lord testifying it who speaketh to Ierusalem by his Prophet saying This was the iniquitie of thy sister Sodome fulnesse of bread Wherfore as a sicke man commeth to Phisicke so euery one should come to feede on dainties that is not seeking for pleasure in them but releefe of necessity Vayne foolish mirth sayth To what end doost thou hide the ioy of thine hart within thee Walke merrily abroade and frolicke make thy selfe and thy neighbours laugh make them merry with thy mirth Moderate sadnes answereth From whence hast thou thys myrth Hast thou already ouercome the deuill hast thou already escaped the paynes of hell Doost thou nowe returne out of banishment into thy Country hast thou already receiued security of thine election Or hast thou forgotten
him and leaping at him began to bite him by which thing the wickednes of this priuy murtherer was layd open and vncouered What sayst thou ô man if a dogge be so faithfull for a peece of bread and with so great loue doth affect his Maister Doth ingratitude so please thee that thou wilt suffer thy selfe to be excelled of a dogge in the law of gratitude If thys brutish creture burned with so great anger against the murtherer of hys Maister why art not thou also displeased and out of patience at these which haue killed thy Lord What be they They are thy sinnes these apprehended him these bound him these scourged him these violently drew him to the Crosse. Thy sinnes were the causes of thy Lords death Those cruell butchers and hangmen had not had so great force and power ouer Christ vnlesse thy sinnes had armed them Why then art thou not mad angry why doost thou not whet thy furie against thē which haue slaine thy Lord Wherefore when thou seest thy Lord slaine before thy face and in thy sight and that for thee is not thy loue increased towards him Why doost thou not fret and chafe against thy sinnes which haue procured his death especially seeing that thou art not ignorant that the end of all his sayings dooings and torments was no other then that he might stirre vp anger and hate in our harts against sinne He died that he might kill sinne and that hee might binde and restraine the power of our hands and feete hasting to mischiefe he had hys hands and feete nayled to the Crosse. With what face therefore darest thou liue that all the labors and sweats of Christ for thee should be vaine and of none effect whilst thou still wilt remaine in the same seruitude from which he hath freed thee with the effusion of his owne blood Can it be that thou doost not tremble at the onely mention of sinne when thou seest that God vnder-went terrible and horrible torments that he might destroy and abolish it What could he doe more that he might draw and hold back men striuinglie rushing into sinne then that God himselfe hanging vpon the Crosse might be sent to meete them Who will be so rash and foole-hardie that he dare offend GOD when he seeth before him both Paradice open and hell enlarging her mouth yet it is much greater then that to see God hanging vpon the Crosse. He that is not mooued with thys sight I know not truly vvith what other thing he will be mooued THE FIFT TITLE How wee are bound to follow Vertue by reason of our Iustification CHAP. V. WHat had the benefit of Redemption profited vs if the benefit of Iustification had not followed by which the vertue of that most excellent benefit is applyed vnto vs For euen as a plaister is of no vse if it bee not applyed to the wound or to the diseased place so there had beene no profit of that heauenly medicine if it had not beene applyed by this benefit Which dutie especially appertaineth to the holy Ghost to whom the sanctification of man is attributed For he it is that by his mercie preuenteth a sinner afterwards calleth him and beeing called iustifieth him and beeing iustified directeth him by the paths of righteousnes and so bringeth him by the gyft of perseuerance to the end of his course and race vntill at the length he bestoweth vpon him the crowne of glory for this benefit comprehendeth in it all the other benefits Amongst all these benefits that of Vocation and Iustification is the first which is when as by the vertue of this diuine Spirit the chaynes and snares of sinne beeing broken and burst man escapeth the rule and tyrannie of the deuill is raysed from death to life of a sinner is made righteous of a child of curse malediction is made the child of God Which cannot by any meanes be brought to passe without the peculier help ayde of God which the Lord testifieth in plaine words vvhen hee sayth No man can come to mee except my Father draw him signifying that no strength of mans nature can deliuer a man from sinne and bring him vnto grace vnlesse the arme of the diuine power helpe him Thomas Aquinas dooth thus comment vpon these words Euen as a stone sayth hee alwaies of his owne nature falleth downevvards neyther can lift it selfe vpwards without externall helpe so man by reason of the corruption of sinne dooth alwayes tend downewards that is he doth alwaies slide to the loue and desire of earthly things but if hee be to be lifted vp aboue that is to the loue to a supernaturall desire of heauenly things he hath neede of the right hand of the highest and of the Diuine helpe Thys sentence is to be noted and obserued for by this a man doth come to the knowledge of himselfe and vnderstandeth the corruption of his owne nature and knoweth how necessary the continuall prayer for the Diuine helpe is Therefore that we may returne to our purpose man by his owne strength cannot be deliuered from sinne and brought to grace because necessarily the hande of the Lorde is required which must deliuer him But who can declare what other great benefits are contained in this alone For seeing without all controuersie that by this sinne is banished and expelled out of the soule which ingendereth many euils in it howe great a good will that be which doth cast and driue out all these euills But seeing that the consideration of this benefit doth very much stir vp man to gratitude and to the desire of vertue heere by the way I will declare the great blessings which this onely good is wont to bring with it First by it man is reconciled to God and is brought and admitted to his fauour and friendship For the first and chiefest of all euils which sinne bringeth to the soule is that it maketh man an enemie to God who seeing that he is infinite goodnes aboue all things he hateth and curseth sinne Therefore sayth the Prophet Thou hatest all them that worke iniquitie thou shalt destroy them that speake lyes He addeth furthermore that God abhorreth and detesteth the bloody man and deceitfull Thys is the greatest of all euils and the roote and fountaine of all the rest as on the contrary side to be loued of God is the greatest of all blessings and the cause and originall of them From thys so dangerous an euill by this benefit of Iustification we are deliuered by which wee are reconciled to God and of enemies made friends vnto him and that not in a common degree of friendship but in the highest which may be found of the Father towards the sonne The Euangelist Iohn worthily commendeth this fauour and friendship when he saith Behold what loue the Father hath shewed vnto vs that we should be called and be indeede the sonnes of GOD. He is not content to say
soule in the midst of tribulations which is the effect of hope which hurleth and casteth foorth all carefulnesse and inordinate anxietie by that fauour which it expecteth of the Diuine mercie Not vnlike to thys is that of Ecclesiasticus Yee that feare the Lord beleeue in him and yee shall not be frustrated of your reward Ye that feare God hope in him and mercy shall come vnto you for pleasure Consider the old generations of men and marke them well was there euer any one confounded that put his trust in the Lorde And Salomon in his Prouerbs sayth Put thy trust in God with all thy hart and leane not vnto thine owne wit In all thy wayes acknowledge him and hee shall order thy goings Surely it is a great furtherance vnto hope to haue knowne the mercie of God not only by reading but much more by experience For a man hopeth through an assured affiance that hee will profit him who often hath profited others Hence is that of the Psalme They that know thy name will put theyr trust in thee for thou Lord hast neuer failed them that seeke thee He saith also in another psalme My trust hath beene in the Lord I will be gladde and reioyce in thy mercie The effect of thys hope the same man declareth when he sayth Who so putteth his trust in the Lord mercy embraceth compasseth him on euery side Hee sayth very well embraceth and compasseth that he might signifie that it shall keepe and garde him on euery side no otherwise then a King is encompassed with his Garde that he may be the more safe In another psalme he teacheth the same thing more at large I waited patiently saith he for the Lord and he enclined vnto mee and heard my calling He brought mee also out of the horrible pitte out of the mire and Clay and sette my feete vpon the Rocke and ordered my goings And hee hath put a newe song in my mouth euen a thanks-giuing vnto our GOD. Many shall see it and feare and shall put theyr trust in the the Lord. Blessed is the man that hath set his hope in the Lorde and turned not vnto the proude and to such as goe about with lies All these be the words of the Prophet in which hee also sheweth another effect of this Vertue that is the mouth and eyes of man are opened that hee may know by experience the goodnes and fatherly prouidence of God It is also a singuler fruite of hope that wee are not onely deliuered from dangers but also that there is a new prayse and a new thanksgiuing put into our mouthes which the Prophet insinuateth when hee sayth And he hath put a new song in my mouth c. He calleth it a new song which is sung for a new deliuerance with an vnusuall and new affection of mirth We shal not easily end this matter if wee should alledge all the verses and sometimes whole Psalmes written of this matter For the ninety and one Psalm and the hundreth and fiue and twenty are wholy imployed in commending this vertue vnto vs and to describe the excellent fruites of it which they enioy and ioy in who haue theyr trust and confidence in the Lord and dwell vnder his protection Saint Bernard writing vpon the ninth verse of the former Psalme Because thou ô Lord art my hope he sayth Whatsoeuer therefore is to be done whatsoeuer is to be eschewed whatsoeuer is to be borne whatsoeuer is to be wished ô Lord thou art my hope This is the onely cause of all my promises this is the whole reason of mine expectation Let one pretend merit let him boast that he hath borne the heate of the day let him say that he hath fasted twice a weeke lastly let him brag that hee is not like other men but it is good for mee to cleaue vnto the Lord and to put my trust in my Lord God If rewards be promised me I will hope that I shall obtaine them by thee if wars rise against me if the world rageth if the wicked fret and sume if the flesh lust against the spirit yet I will trust in thee For to what end are we wise if we doe not sticke and cleaue with all feruour and deuotion of soule and spirit to this solide sound perfect and blessed hope and cast away all other miserable vaine vnprofitable and seducing hopes A little after the same mellifluous Doctour by way of Dialogue doth thus reason Fayth sayth Great and inestimable blessings are prepared of God for those that serue him Hope sayth those are kept for me Charity sayth I runne vnto them Behold my brother thou doost see how great be the fruites of this vertue and profitable for what Hope is as a safe Hauen to which the righteous direct theyr course so often as any storme of the world rageth it is as a most strong shield vpon which all the darts of our enemies are receaued without any wound it is as a Store-house for foode whether in the time of famine all the poore may come haue bread It is that tabernacle couer and shadow which the Lord doth promise in Esay that hee will be to his elect a shadow to defend them from the heate of the day and a defence from the stormy tempest and from raine That is a safegard from all the aduersity and prosperity of the world To conclude it is the medicine and common remedy of all our euils and encumbrances For it is certaine that whatsoeuer we hope for of God iustly faithfully and wisely we shall obtaine it if it be conducent and appertayning to our saluation Therfore Cyprian calleth the mercy of God a fountaine or vvell of all blessings that cannot be drawne dry and our hope and trust a bucket or vessell in which those blessings are receaued and he sayth that according to the quantity of the vessell so is the proportion of the remedy For in respect of the fountaine the water of mercy neuer fayleth The Lord sayd to the children of Israel All the places that the soles of your feete shall tread vpon haue I giuen you So also all the mercy vpon which man shall set his foote shall be his Like to this is that He that taketh his motion or is moued of the Lord hee will hope all things neyther shall he be frustrated of his hope Whereby it is manifest that this hope is an imitation of the vertue and diuine power redounding to the glory of the same God Bernard was not ignorant of this when hee sayd Nothing doth make the omnipotency of the word more cleare then that it doth make all them omnipotent who hope in him Wilt thou know that this is true did not he pertake of the omnipotency of God who being vpon the earth commaunded the Sun that it should stand still in the midst of heauen and that it should not hasten to runne his course for the space of
thou beleeuest not that thou shalt finde pardon vvith God what greater foolishnesse can there be then to sinne without hope of forgiuenes But if thou beleeuest that thou shalt finde him good gracious fauourable and mercifull vnto thee who albeit thou offendest him often yet he is ready to forgiue thee thy sinnes tell me I pray thee what greater frowardnesse or peeuishnesse can there be then to take further occasion to offend him where there is greater cause that thou shouldest loue him What can be aunswered to this argument What wilt thou say vnto mee as concerning those reares which hereafter thou must plentifully shed for the sinnes which now thou committest For if God call thee out of this life or visit thee euery morsell that thou now eatest shall then be more bitter vnto thee then gall and remember that then thou shalt alwayes lament and deplore that which but once thou didst commit That day at length will come make no doubt of it when thou shalt wish to haue suffered a thousand kinde of punishments then once to haue offended God The time that Dauid enioyed his pleasures was very short but the time that he lyued in sorrow and dolour for them was exceeding long as he testifieth of himselfe saying I am weary of my grouing euerie night wash I my bed and water my couch with my teares So aboundant were his teares that the translation of Ierome hath for I wash my bed I make my bed to swim signifying the great showers and floods of waters flowing out of those eyes which had violated the law of God Why then doest thou vnprofitably consume the time in sowing that of which thou shalt gather no other fruite but teares Besides this thou oughtest also to consider that thou doost not onely sow teares whence thou reapest onely sorrow but also the difficulty and hardnes for euer entring into a better state of life by reason of the long and euill custome For euen as hee that is endangered with a long and a pernitious disease sildome so commeth to his former health that not some reliques of the disease remaine in his body so the greatnes and diuturnity of sinne is sildome healed and cured without some reliques remayning A man alwayes is weaker in that part with which he offended and the tiranny of the deuill rageth more violently in it The children of Israel worshipped a Calfe of the ashes of which being burned Moses made a decoction and caused them to drinke it For this is the punishment with which God is wont to punish certaine sinnes that by his iust iudgmeÌ„t some reliques may remaine in our bones so that may be a punishment and a torment which a little before was our Idoll Wilt thou that I shall tell thee how â—nequall the comparison is to reserue old age for repentance and filthily to spend the flower of youth in iniquities What great madnes I pray thee would it be thought if a man had many and weighty burthens to be carried to some certaine place and he had many Horses sufficient to carry them yet he should lay all the burthens vpon one of the weakest and worst Horses the other being sent away empty like or rather greater is their madnes who doe impose the burthen of repentance to be carried of olde age sparing youth and manly age and letting them goe empty which are much stronger and farre more fit to carry then old age seeing that old age is scarce able to support her owne infirmities It is excellently sayd of Seneca that great Philosopher He that deferreth to old age his goodnes and meaneth onely then to be good he plainly sheweth that he is vnwilling to giue any thing vnto Vertue but that time that is vnfit for all other things And in another place Thou shalt heare many saying when I am fifty yeares old I will take my selfe to mine ease but when I am sixty that will free me from all duties and offices And what surety doost thou take for a longer life Who will suffer these things so to passe as thou hast disposed them Doth it not shame thee to reserue thy selfe to the reliques and dregs of thy life and onely to destinate that time to a good and vertuous minde which is fit for nothing How late is it then to begin to liue when thou must leaue to liue What a foolish forgetfulnes of mortality is it to defer thy peace quiet and thy wholsomest counsels to the fiftith or sixtith yeare of thy life then to purpose to begin a new a better life wheÌ„ as very few reach to those yeares But what wilt thou doe if thou considerest the greatnes of the satisfaction which the infinite maiesty of God will require of thee before thou be disburthened of so great offences For that is so great as a learned man sayth That man is not able to satisfie God for the sinnes of one day and disburthen himselfe of that day Why then doost thou gather the debts of thy whole life as it were into one grosse summe and deserrest the payment and satisfying for them vntill thine old age which not with all the paynes that it can take can satisfie for it selfe This iniquity is so great that S. Gregory calleth it the greatest infidelity as he sheweth it in these words He is farre enough off from sayth who for his repentance expecteth old age For it is to be feared least while he hopeth for mercy he finde iudgement But let vs graunt that all that we haue sayd are of no moment nor any thing worth nor that any of these things shall come to passe Tell me ought not the greatnes and multitude of benefits receaued and the glory promised be onely sufficient to perswade and moue thee so that there be any law reason or iustice remayning in the world that thou shouldest not be so negligent and idle in the time of thy seruice so niggardly towards him who is so liberall in heaping graces and benefits vpon thee O how worthily is it spoken of Ecclesiasticus Be not slow to pay thy vow in good time and tarry not to be iustified vnto thy death because the reward of God endureth for euer Goe to then tell me I pray thee if the reward shall endure so long why wilt thou that thy seruice should be so short and momentany If the reward shall not be ended while God shall raigne in heauen that is it shall neuer perish why wilt thou not that thy seruice at the least should endure so long as thou liuest in this life Furthermore if thou hopest to be saued it followeth of necessity that thou must presuppose that he hath predestinated thee from all eternity to this saluation Tell me then if the Lord was so mindfull of thee that he loued thee from euerlasting after that thou wast made a Christian adopted thee to be his owne sonne made thee an heire of
mistery of that time it will be counted a ridiculous thing to thinke that these are matters for all times and places which were onely proper for that time We see also in all well ordered common wealths that some things be done ordinarily and alwayes after the same manner and some things that are vsed extraordinarily Ordinary things are common to all but the extraordinary are proper to some certaine The same thing also commeth in vse in the common wealth of God which is his Church And so that of the Apostle is regular and ordinary Whose end shall be according to theyr works signifying that after the common manner of speaking an euill death followeth an euill life and a good death a good life And it is an ordinary thing that those that embrace Vertue and leade a godly life doe enter into an eternal life and those that liue viciously and wickedly to be cast into hell fire This sentence is common and true which the holy Scripture doth beate vpon in many places This the Psalmes doe sing of this the Prophets doe celebrate this the Apostles doe preach of this the Euangelists haue noted The kingly Prophet hath comprehended this in few words when he sayd God spake once and twice I haue also heard the same that power belongeth vnto God And that thou Lord art mercifull for thou rewardest euery man according to his worke This is the summe of all Christian Philosophy Therfore according to this speach of Dauid we say that it is an ordinary thing that as well the righteous as the sinner should receaue a reward at the end of their lifes according to the works which they haue done Yet besides this vniuersall law God can by his especiall grace and fauour bestow mercy vpon some that they should dye the death of the righteous who haue liued the life of sinners as also it may come to passe that he that hath liued like a righteous man in this world by the secret iudgement of God may dye as a sinner As it happeneth vnto them who haue sayled very fortunately in a long voyage and at the very mouth of the Hauen suffer shipwrack Hence it is that Salomon sayth Who knoweth the spirit of man that goeth vpward and the breath of the beast that goeth downe to the earth For although it be alwayes in a manner true that their soules who liue like beasts descend to hell and that theirs that liue like men ascend to heauen yet in the secret and particuler iudgement of God this order may be somtimes inuerted Yet it is safe and generall doctrine that a good liuer shall haue a blessed death Therefore no man ought for the praecedent causes to leane to their examples who haue been saued by especiall and particuler grace and sauour for they make no generall rule nor extend themselues to all men but onely to few and those vnknowne Neyther canst thou know whether thou art contayned in that number But if thou obiectest vnto me the repentance of the Niniuites which proceeded from feare least they should all haue beene destroyed within forty dayes consider thou not onely their sharpe and seuere repentance which they made but also their change of life Change thou also thy life after the same manner and the same mercy shall not forsake thee But I perceaue that thou art scarcely recouered of thine infirmity and scarcely risen out of bed seeing that thou straightwayes runnest to the first kind of life and recallest all that which thou didst purpose when thou wast weake Wherfore I leaue thee to consider what I may think of thy repentance ¶ The conclusion of the former disputation WHatsoeuer hath hetherto beene spoken hath not beene spoken to that end that it should shut the gate of saluation or of hope against any man for neyther hath any of the Saints shut it neyther ought any man to shut it but to this end that the wicked may be recalled turned from that refuge and fortresse in which they lurke and are made mightier to perseuere in their iniquities But tell me I pray thee my brother if all the voyces and iudgements of Doctors and holy men if all reasons if the holy and sacred Scripture pronounce so dangerous and perillous things of it how darest thou hope for saluation in so great danger and hazard In whom doest thou trust that will helpe thee in this ieopardy Perhaps thou placest thy hope in thy preparations in thine almes and in thy prayers Thou vnderstoodest a little before how the fiue foolish virgins with great care would haue prepared made ready thēselues after that they had heard the voyce telling them that the Bridegrome came thou hast learned also with what great instancie they knocked and cryed at the doore yet it profited none of them for it proceeded not of true loue or of true repentance Perhaps thou trustest to thy teares which thou wilt poure forth at that time surely vnfained teares at all times are auailable happy is that man that from his very hart can poure thē foorth but remember I pray thee what teares Esau shedde Who as the Apostle saith found no place of repentance though he sought it with teares For he did not weepe for the loue of GOD but for his owne commoditie Or doost thou put thy hope in thy good purposes which thou then settest before thine eyes These are of force vvhen they are true and sincere but remember the purposes of King Antiochus who when hee was in this danger promised such great and magnificent things that it would make a man amazed that readeth them This wicked man saith that booke prayed vnto the Lord of whom he obtayned no mercy The reason was for all things that he purposed proceeded not of the spirit of loue but of seruill feare which is not acceptable For to feare hell may proceede of the meere naturall loue which man beareth to himselfe But that man loueth himselfe is no reason that the kingdome of heauen should be giuen vnto him Insomuch that as no man entred into the pallace of King Assuerus clothed in Sackcloth so it is lawfull for no man to enter into the pallace of God with a seruill garment but all that will enter must be clothed with wedding garments that is adorned and beautified with true loue and charitie Wherefore my brother I pray and intreate thee that thou wouldest reade and consider of these things with great attention that thou after a very short time without all doubt shalt come to this houre and to this ieopardy For thou seest vvith what great swiftnes heauen is turned about and with what velocitie time slippeth and posteth away how soone the thred of thy life shall be cut off The day of destruction is at hand sayth the Prophet and the times that shall come make hast Therefore a little space of time being ouer-past this prophecie shal be fulfilled Then thou shalt
perceiue and know that I haue beene a true Prophet in these things which I haue admonished thee of Then thou shalt see thy selfe compassed about with dolours loaden with those things that are yrkesome vnto thee and miserablie afflicted with the presence of death wayting for the condition which straightwayes shall be awarded either that thou shalt be for euer happy or for euer vnhappy O perrilous estate ô hard and dangerous way ô sentence after which euerlasting death or euerlasting life is to be expected ô who can alter this Decree at that houre ô who shall be able to heare that sentence My brother now thou hast aduantage doe not neglect it now thou hast time make the Iudge thy friend that hee may be sauourable vnto thee Heare therefore and follow the counsell of the Prophet who saith Seeke yee the Lord whilst he may be found call vpon him whilst hee is at hande For now the Lorde is at hand to heare vs albeit wee see him not In the houre of iudgement we shall see him but hee will not heare vs vnlesse we be such as are to be heard now Against them that through the hope of the Diuine mercie doe continue and perseuere in theyr sinnes CHAP. XXVII SOme men there are that persisting and continuing in their wicked life doe cheere vp and comfort themselues in hope of Gods mercie and the merrits of Christes passion and to these as to the other their errour is to bee showen Thou sayest that the mercy of God is vnmeasurable infinite for he willingly would be crucified as a malefactour for sinners I confesse indeede that his mercy is exceeding great for it suffereth thee to vtter so lauishlie such cursed blasphemie as that thou wouldest his goodnes bounfulnes should be a fautour and a fauourer of thy wickednesse and that his Crosse which hee apprehended as a meane to destroy the kingdome of sinne should be made of thee a meane to strengthen and defence sinne and whereas thou shouldest offer a thousand lifes vnto him if thou haddest so many because he hath sacrificed his life for thee there thou takest an occasion to denie that one vnto him which thou hast yea vvhich thou hast receiued of him This grieueth thy Sauiour more then the death did which he suffered for thee for hee who neyther lamented nor deplored his own death most greeuously lamenteth and bewaileth thy sinnes in the Prophet saying The plowers plowed vpon my backe and made long furrowes Tell me I pray thee who hath taught thee thus to argue that because God is good and gracious thou shouldest conclude that it is lawful for thee to sinne and to follow wickednes The holy Ghost seemeth vnto me to conclude after another manner that because God is good and gracious he gathereth that he is worthy to be worshipped obeyed and to be loued aboue all things And because God is good it is meete that I be good also and that I should trust in him who although I be a most greeuous sinner yet is ready to receiue me into fauour if I with all my hart will be conuerted vnto him Because God is good and so good it is double wickednes to offend so great magnificent a goodnesse Therefore by how much the more thou doost exemplifie the goodnes of GOD by so much the more thou doost aggrauate thy sinne which thou committest against him And it is meet and equall that so great a sinne should be punished for it is the nature and dutie of the Diuine iustice which also thou esteemest not to be contrary but the sister and the auenger of the Diuine goodnesse that it should not leaue so enormous an iniury vnpunished Thys kinde of excuse is not newe or sprung vp of late but very old and vsuall in the world This in times past was the difference betweene the true and the false Prophets because the true did denounce the threatnings of God against the people and did exaggerate and aggrauate his iustice but the false on their owne heads did promise false peace and mercy But when the punishments of GOD did approue the veritie of the one part and the falsehood of the other the true Prophets sayde Where are now your Prophets which prophecied vnto you saying The King of Babell shall not come against you nor against this Land◠Thou sayst that the mercy of God is great Thou which sayst so credite me GOD hath not opened thine eyes that thou mightest see the greatnesse of his iustice For if thou haddest thine eyes open to behold it thou wouldest say with the Prophet Who knoweth the power of thy wrath for according to thy feare is thine anger But that thou mayst be freed from this dangerous perrilour errour I pray thee let vs dispute of the matter a little and be ruled by reason Neyther thou nor I doe see the Diuine iustice as it is in it selfe that we may come to the knowledge of the measure of it Neither doe we know God himselfe in this worlde but by hys workes Therefore let vs enter into the spirituall world of the holy Scripture then let vs goe out into this corporall world wherein we liue and let vs out of them both reason what the Diuine iustice is that by this meanes we may know it Certainly this consideration will be most profitable For besides thys end which now we propose vnto our selues we shall reape also out of it another fruite for it will a fresh stirre vp in our harts the feare of the Lord which as the Doctors say is the treasure the keeper and burthen of our soules For euen as a ship is not safe without balas or lastage for it is easily tossed with euerie winde nowe no this side and now on that to the great danger of the shyp so is the soule endangered which lacketh the ballas burthen of the diuine feare This feare poyzeth the soule that the windes of worldly fauour or of diuine graces doe not tosse and pusse it vp and so ouerthrowe it Although it be defenced yet if it hath not his balas it is in ieopardy Neither onelie the Punyes and Incipients but also those that are growen old must necessarily liue in feare in Gods house Not onely the sinners and guiltie must feare who haue great cause so to doe but the righteous also are not to be freed who haue no such great cause to feare Sinners must feare because they haue offended and also the righteous least they should offend theyr faultes and misdemeanors past ought to strike feare into them but the dangers to come ought to terrifie these But if thou desirest to know how this holy feare is engendered and wrought in thee I say that it is wrought when it is infused by grace and it is preserued and increaseth by the consideration of the works of the Diuine iustice of which we begin now to speake Consider of them often and reuolue
alike yet there were great cause of feare Why do I say alike Yea such so great are the euerlasting torments of hell that if onely one man of all man-kind were to be banished thether yet we all should tremble and feare When our Sauiour did eate his last Supper with his Disciples and sayd One of you shall betray me they were all exceeding sorrowful began to feare although theyr conscience witnessed their innocencie For when as an imminent mischiefe is grieuous heauie although there be but few to whom it is threatned yet all and euery one feareth least it should happen to him If there were a great Army of men in a fielde and it should bee reuealed from heauen to them all that a little after an Arrow should fall from heauen and should kill one of them neyther was it known whom it should be there is no doubt but that euery one would feare himselfe least it should fal vpon him But what would they do if the greater part of them should be in danger and ieopardy How much greater would thys feare be Tell me ô man thou that art so cunning in fleshly wisedome and so vnskilfull in the busines of thy saluation did God euer reueale vnto thee that there should be so many whom the thunder or sword of the Diuine iustice should smite If thou knowest not this certainly I much lesse beleeue that thou knowest how many and which â—e they that shall escape that plague on which side thou shalt stand and yet doost thou not feare Or doth hell seeme more tollerable vnto thee then the wound of an arrow Or hath God secured thee or hast thou letters of thy securitie or is an infallible charter of thy saluation graunted vnto thee or a priuiledge of immunity and freedom Hetherto there is nothing that promiseth any such like thing vnto thee moreouer thy works condemne thee and according to the present iustice vnlesse thou turne ouer a new lease thou art reprobated and doost thou not yet feare or wilt thou say that the Diuine mercie doth comfort thee Surely that doth not dissolue the works of iustice neither is contrary to them yea if it suffer so many to be damned will it not also suffer thee to be one of them if thou together sinnest with them Doost thou not see that thys vnhappy loue of thy selfe doth blinde thee and miserably deceaue thee whilst it maketh thee to presume other things then are seene in the whole world What priuiledge I pray thee is giuen vnto thee beyond the other sonnes of Adam that thou shouldest not be banished thether whither they are gone whose works tâ—oâ— doost follow But if God be to be known by his works I know what I wil say For although there be many comparisons by which the mercy of God his iustice may be compared between themselues in which the works of mercy doe preuaile yet at the length we finde that in the posterity of Adam of whose seede thou also art borne that there are found many moe vessels of wrath then of mercy seeing that there are so many that are damned and so few that are saued The cause of which is not because the grace and helpe of God forsaketh them or is wanting vnto them For God as the Apostle sayth would haue all to be saued and to come to the knowledge of his truth but because the wicked are wanting to themselues and the grace of God is of none effect in them All these things are remembred more largely and prolixely of me that thou mayest vnderstand that notwithstanding the mercy of God which thou pretendest God suffereth so many to be Infidels and in the Church so many euill Christians and so many Infidels and so many euill Christians to perish so also he will permit thee to perish with them if thou imitatest theyr life Or when thou wast borne did the heauens reioyce or shal the iudgements and decrees of God be changed that the world may be peculier to thee and another to others If therfore notwithstanding the mercy of God hell be so enlarged and so many thousand soules be daily swallowed vp of it shall not thy soule also come thether if thou continuest in thy sinnes But that thou mayest not say that God in times past was seuere and sharpe but now gentle and mild consider that also with this gentlenes and clemencie he suffereth all that thou hast heard neyther shalt thou be free and exempted from it but also thy punishment remayneth for thee yea although thou beest called a Christian if thou beest found a sinner Or therfore shal God lose his glory if he shall condemne thee Hast thou I pray thee any singuler thing in thee for which God aboue others ought to spare thee Or hast thou any priuiledge which others haue not for which he should not destroy thee with others if thou beest not lesse euill then others be Consider I pray thee the sonnes of Dauid for their fathers sake many priuiledges were promised vnto them but neyther for that cause would the Lord suffer their wickednes vnpunished wherefore many of them had but sorrowfull ends Where then is thy vaine trust Why doest thou vainely hope they perishing that thou shalt not perish seeing thou art pertaker of their wickednes Thou errest my brother thou errest if thou thinkest that this is to hope in God This is not hope but presumption For hope is to trust that God will forgiue thee thy sinnes if thou be repentant and sorrowfull for them and turnest from thy wickednes and that then he will receaue thee into fauour But it is exceeding great presumption to beleeue that thou shalt be saued and happy perseuering and continuing in thy sinnes Doe not think that this is a small sinne for it is numbred amongst those which are committed against the holy Ghost for he that presumeth after this maner he offereth no smal ignominy reproch to the Diuine goodnes which especially is attributed to the holy Ghost Such sinnes as our Sauiour testifieth are not forgiuen in this world nor in that to come insinuating that they are remitted with great difficulty for as much as they shut against them the gate of grace and offend a Phisitian who can giue life apply the medicine to the wound ¶ The conclusion of all those things which haue beene spoken in this Chapter LEt vs at the length conclude this matter with that excellent sentence of Ecclesiasticus Because thy sinne is forgiuen be not without feare to heape sinne vpon sinne And say not The mercy of God is great he will forgiue my manifold sinnes for mercy wrath come from him and his indignation commeth downe vpon sinners Tell me I pray thee if of a sinne forgiuen we ought to feare how can it possibly be that thou shouldest be secure by daily adding sinnes to sinnes Marke diligently what he sayth His indignation commeth downe vpon sinners For of this sentence the
whole matter dependeth For we must know that although the Diuine mercy extendeth to the iust and vniust calling these and expecting their repentance and preseruing the other neuerthelesse the great graces the notable benefits which God promiseth to men in the Scriptures especially belong to the righteous who as they faythfully obserue the law and commandements of God so faithfully God keepeth them he keepeth his promises with them and he is a true father vnto them as they are his morigerous and obedient sonnes On the contrary part whatsoeuer threatnings curses and seuerity of Diuine iustice the holy bookes of the Bible contayne all that properly pertayneth to thee and to such like vnto thee How great therfore is thy blindnes and blockishnes who fearest not so great cominations purposely intended against thee and comfortest thy selfe with promises not made for thee O miserable man haue an eye to those things that are spoken of thee and giue to the iust that is theirs Wrath belongeth to thee therfore feare but loue to the righteous let them therfore reioyce and be glad Wilt thou that I shall proue this to be true heare what Dauid sayth The eyes of the Lord are vpon the righteous and his eares open to their prayers But the face of the Lord is against them that worke euill to roote their memory from off the face of the earth Such a like speach is found in Esdras The hand of our God sayth Esdras that is the Diuine prouidence is ouer all that seeke him in truth and his wrath strength and fury ouer them who forsake him Which seeing that it is so why ô wretched man doest thou continue in thy sinne vvhy doest thou deceaue thy selfe vvhy art thou so dull vvhy errest thou thus These testimonies of Scripture are not for thee so long as thou remaynest in the state of damnation the sweetnes of the Diuine fauour and loue speaketh not to thee This is the portion of Iacob it belongeth not to Esau. This is the lot of the righteous thou who art wicked what right hast thou here Leaue of to be wicked and it shall be thine forsake thine vngodly life and the loue of God and his fatherly prouidence shall protect thee and cherrish thee Which if thou doest not thou art a tyrant and doest vsurpe the rights of other men Hope in the Lord sayth Dauid and doe good And in another place Offer the sacrifices of righteousnes and trust in the Lord. This is the best manner of hoping doe not further abuse the mercy of God in perseuering in thy sinnes and in hoping that thou shalt come to heauen It is the best hope to flye sinne and to call vpon God but if thou continuest in thy sinnes this is not to hope but to presume this is not to hope for mercy but it is to doe an euill deed and to offend that mercy For euen as the Church doth profit them nothing who depart from it that they may doe wickedly so also it is meete that the mercy of God should not profit them who continue in their sinnes This before all things the dispencers and Preachers of Gods word ought to consider who oftentimes not marking before whom they make their Sermons minister occasion to the wicked to continue and perseuere in their sinnes They should respect that euen as a sicke and a diseased body the more it eateth the greater harme it taketh so also a soule hardened in sinne the more that it deceaueth it selfe with this kinde of trust the more it is hardened and moued to perseuere in sinne In stead of a conclusion that excellent sentence of S. Augustine shall be By hoping and despairing men perish By hoping naughtily in their lifes but by despairing worser in their deaths Therfore cease my brother and forsake this presumptuous hope remember that as the Lord is mercifull so also he i◠iust Therfore as thou castest one eye vpon mercy that thou mayest hope so cast the other vpon iustice that thou mayest feare For as S. Bernard sayth God hath two feete mercy and iudgement we ought to apprehend neyther of them alone or seuerally for iustice without mercy doth not so make to feare as mercy without iustice doth make men continue and perseuere in a wicked life Against them that excuse themselues saying that the way of Vertue is rough sharpe and difficult CHAP XXVIII WOrldly and carnall men are wont also to bring another excuse that they may seeme not without cause to haue left and eschewd Vertue and Religion saying that it is rough and difficult albeit they are not ignorant that this difficulty ariseth not from vertue her selfe for she is a friend vnto reason and very well agreeth with the nature of a reasonable creature but from the euill inclination of our flesh and our wicked appetities which taketh the originall from sinne Hence it is that the Apostle sayth that the flesh lusteth against the spirit and the spirit against the flesh and that these two doe striue between themselues And in another place he sayth I delight in the law of God concerning the inner man But I see another law in my members rebelling against the law of my minde and leading me captiue vnto the law of sinne which is in my members By which words the Apostle meaneth that the law of God and Vertue doe very well agree with the superiour part of our soule which altogether is spirituall in which the vnderstanding and the will is but her watch and warines is hindered by the law of the members and this happeneth of the euill inclination corruption of our appetites and the passions arising from them which are aduersaries to the superiour part of the soule and to God himselfe which discord contrariety is the cause of all this difficulty For this cause many alienate themselues from Vertue albeit otherwise they highly account of it as also sicke men doe who although they desire health yet they abstayne from and abhor medicines because they suppose them to be bitter and of euill tast Wherefore if we take this errour and opinion from men I take it that we shall performe a thing not to be repented of for this is the onely stay and let that hindereth them from Vertue besides this difficulty there is nothing in Vertue which is not greatly and especially to be desired and affected ¶ How the grace giuen vs by Christ doth make the way of Vertue easie and pleasant FIrst of all in this place we must know that the chiefest cause of this errour is that men onely looke vpon this small difficulty which is found in Vertue and lift not vp theyr eyes to those Diuine helps which God sendeth to ouercome it The errour of the seruant of Elizeus was of this kinde who seeing the army of the Syrians compassing the Citty and Horses and Charets begirding the house of the Prophet saw not the army of the Lord prepared
and should put off that he had on before and although the same lineaments and ioynts of the body remayned yet he should change his minde and disposition I sayd how may such a conuersion be possible that that should speedily and on a sodaine be put off which eyther being bred in the bone is soundly confirmed by reason of the solidity of naturall matter or being accustomed is so deeply rooted by the customary frequentation of continuall practise These are firmely and profoundly fixed and haue taken fast rooting When shall he learne thriftines and frugality who hath continually accustomed himselfe to delicates feasts and large banquets Or how shall hee fit himselfe to homely and simple attire who hath vsually been inuested with glorious garments and shined in gold and purple He being delighted and setting his pleasure vpon honours and dignities cannot abide to be priuate or inglorious Hee being wayted vpon with multitudes of men and honoured with a company of officious seruants thinketh it a punishment and a plague when he is alone He that continually entangleth himselfe with the fast-hold enticements of pleasures and vices it becommeth a necessity vnto him still to frequent them his drunkennes inuiteth him his pride puffeth him vp his wrath inflameth him his rapes disquiet him his cruelty prouoketh him his ambition allureth him and his lust carrieth and driueth him headlong whether it list I often considered of these things with my selfe for as I my selfe was wrapped in very many errors of my former life which I thought vnpossible to be shut of so also I was obsequious vnto the vices that did sticke and cleaue vnto me and despayring of a better estate I abounded with mine owne euils as though they were proper and naturall vnto me But afterwards the blemish of my former life was washed away by the helpe of that begetting water and the heauenly light poured it selfe into my purged and clensed breast and afterwards the second birth had made me a new man by the operation of the heauenly spirit after a wonderfull and strange manner by and by doubtfull matters were confirmed vnto me secret matters layd open and matters altogether obscure and darke did appeare and that before seemed difficult now began to be easie and that seemed possible which before was thought impossible as it was to acknowledge that to haue beene earthly which before had liued carnally was borne in sinne and endangered with vices and this to be of God which now the holy Ghost hath quickened Thou assuredly knowest and in like manner thou canst recognize with me what this death of vices hath hindered vs of and what this life of vertues hath bestowed vpon vs. Thou thy selfe knowest neyther need I publish it because oftentation of selfe-prayse is odious albeit this cannot be taken as a boast or brag but acceptably for it is not ascribed to the vertue of man but divulged to be the gift of God that now not to sinne began to be of fayth which before to sinne was of humane errour Hetherto be the words of Cyprian by which both thine and the errour of many others is layd open who measure the difficulty of Vertue by their owne strength and therefore they deeme it a thing difficult and impossible to attayne vnto not considering that if they runne to Gods armes and firmely purpose to auoyde sinne that the grace of God will embrace them which maketh this way plaine and easie as here it is manifest by this example remembred seeing that it is most certaine that heere no lyes are told neyther shall that grace fayle thee which fayled not this holy man if thou wilt be conuerted vnto God as he was conuerted I will remember heere another example no lesse admirable then the former Augustine that famous and excellent Doctor of the Church writeth of himselfe that when as he now purposed in his hart to leaue the world a mighty difficulty represented it selfe vnto him in that change Trifles of trifles sayth he toyes of toyes and vanities of vanities my olde and auntient friends and louers held me backe and pulled and shaked my fleshly vesture and whispered vnto me saying Doost thou dismisse vs and from this moment shall wee neuer any more be with thee and from this moment shall it neuer any more be lawfull for thee to doe this and that And what they suggested in this that I call this and that for this ô my God take not away thy mercy from the soule of thy seruant what vncleannes ô my God and what dishonesty did they suggest And I heard them now not halfe so much as before not so freely nor so stoutly gayne-standing me in my way but as muttering behinde my back and priuily pulling me going on that I might looke back yet they hindered me I lingering to escape rid my selfe from them and to passe whether I was called when as violent custome sayd vnto me Thinkest thou that thou shalt be able to passe without these But this was spoken somwhat coldly On the other side he sayd that Vertue appeared vnto him The chast dignity of Continency appeared sayth he on that side towards which my face was and whether I was afrayd to goe of a cheerefull peaceable and quiet countenance not garishly merry honestly and vertuously enticing mee that I should not doubt but come vnto her stretching out her religious and deuout hands to take and embrace me hauing in them an army and a huge band of good examples There were many young men and maydes there was much youth and men of all ages also matronely widdowes and graue virgins and in them all Continency her selfe was not barren but a fruitfull mother of ioyfull children thou ô Lord being her husband And she derided me with an exhortatory irrision as if she would haue said Canst not thou doe that which these and these can doe Or doe these and these it of themselues or not rather in the Lord their God The Lord their God hath giuen me vnto them Why doost thou stand in thy selfe and not stand Cast thy selfe vpon him feare not he will not withdraw himselfe from thee that thou shouldest fall Cast thy selfe securely vpon him hee will receaue thee and will heale thee In the midst of this combat this holy man sayth that he began wonderfully to weepe I sayth he cast my selfe prostrate vnder a certaine figge tree I know not how and I gaue my teares their fill and floods gushed from mine eyes thine acceptable sacrifice And I sayd vnto thee many things not in these words but to this purpose And how long ô Lord How long ô Lord vvilt thou be angry without end Be not mindfull ô Lord of our olde iniquities For I perceaued that I was held back of them and therefore I cast out miserable and wofull plaints and bewaylings Howe long how long to morrow to morrow Why not now why not at this houre is an ende of mine vncleannes I sayd these things and I did