to the similitude of a man which is the noblest of all the creatures of the worlde Hee gaue â—nto thee that beeing which nowe thou art hee composed and compâ—cted thy body with a certaine singuler harmony and adorned all the parts therefore as well the members as the sences with so admirable perfection and prouidence that eaâ—h one of them if it be well looked into are the arguments of great miâ—acle and greater benefits This is that benefitte which blessed Iob acknovvledged vvith an humble heart when hee sayde Thy hands made mee ô Lord and fashioned me in euery part Remember I pray thee that thou madest mee as of durt and shalt reduce mee into ashes With skinne and flesh hast thou cloathed me with bones and nerues thou compactedst me life and mercy thou gauest me and thâ— visitation hath kept my spirit But what shall I say of the nobility of thy soule and the excellencie of the end for which it was created and of the image and capacity that it hath The image thereof is the image of God himselfe For there is not any thing to be found vppon the earth more like to God and by which wee grow more easely and manifestly into the knowledge of God then is mans soule For which cause those auncient Philosophers but especially Anaxagoras found out no other name that becam God more then that they called him Mind which is naught else then if they should haue said a reasonable soule and that for the great similitude which they founde betweene God and the soule Heere-vpon it groweth that the essence or substance of the soule can be comprehended by no vnderstanding for in that it is so like the dâ—uine substance which since in this life cannot be vnderstoode no otherwise may the other be vnderstoode or comprehended Besides the end to which so noble a creature was made is euery way correspondent to the nobility thereof For it is most certaine that the soule was created that it might be pertaker of incomprehensible glorie and diuine felicity that it might dwell in the house of God enioy the same goods with God and reioyce with the same ioy hee doth and be cloathed with the same garment of immortality and raigne with him for euer And from hence draweth the soule that admirable capacity which she hath which is so great that all creatures and the riches of this world gathered in one are not sufficient to fill the bosome of the capacity thereof yea so farre are they from filling it as is a graine of millet in respect of the engine of the whole world Tâ—ll me therefore ô my brother what shall we returne our Lord for â—o great a benefit what may suffiâ—e â—o recompence our good God for 〈◊〉 much goodnes If wee are much indebted to our carnall parents because in some respects they were coactours in the accomplishment and compacting of this our body how much more stand wee bound to our eternall Father who with them formed our bodies and without them our soules our soule I say which by many degrees is more noble and excellent then our body and our body should be nothing but a very stinking dunghill What else are the parents but certaine instruments by whose weake helpe God buildeth this body If therefore thou owest so much to the meanes how much shalt thou owe to the work-maister that made it and if thou acknowledgest thy selfe to be indebted to him that onely in one part of the work shewed himselfe industrious how much shalt thou be indebted to him that consumated the whole worke If the sword be in such honour with thee whereby the Citty was ouercome in what esteeme shall the King himselfe bee that ouercame it For it is to be vnderstoode that thinges which are borne according to our common manner of speaking are not straight bred in all thâ—ir perfection For they haue manie thinges perfect yet are there manie thinges defectiue in them which after are perfected But that perfection must hee adde who begâ—nne the worke So that to the cause that gaue the beginning of beeâ—ng it pertayneth also to giue the complement of the thing being Hence it is that all effects in their kinde are conuerted to theyr causes and from them receaue theyr last perfections The plantes labour in what they may to seeke the sunne and that they may fixe theyr rootes in the earth which brought them fooâ—th The fishes also issue not from the water which ingendâ—red them The Chicken excluded from his egge presently clicketh her selfe vnder the winges of a Henne and follovveth her whethâ—r so-euer shee goes The lyke dooth the Lambe which is no sooner eaned but that presently it hastneth to the dugge of the Ewe and if a thousand sheepe were of the same fleece and colour yet dooâ—â— he know his proper dam and with her goeth alwayes as if hee sayde From hence I haue receaued what I haue hence will I fetch that which I want That almost in all naturall things is of force and amongst the artificiall also it would grow in vse if they had either sence or motion If a Paynter in finishing a picture should leaue the eyes imperfect and if the saide picture mâ—ght haue vnderstanding or were admonished of that which was wanting in it what thinkest thou it would doe whether would it goe sure it is it would not repaire to the Pallace of the King or to any other Prince for they cannot satisfie his desire but iâ— would returne to the house of the first work-maister and there would request him to make it perfect and consumate the worke which he had bâ—gun Tell me â— reasonable man whaâ— cause there is thou shouldst not doe that which vnreasonable creatures doe For thou art not as yet perfect many thinges are defectiue in thee thou wantest many thinges as yet before thou be compleat perfect The first patterne as they say is but rough-hewd the beauty as yet and the elegancie of the worke is wanting which the continuall appetite of nature it selfe doth most openly approoue which alwaies as it were feeling her necessity doth continuallie sigh and carefully seeke that which â—he wanteth God would preuent thee with famine that beeing enforced by this necessity he might make thee enter by the right gate and build thy selfe â—pon him therefore that made thee Hee would not there presently absolue thee from condition or make thee perfect and for that cause hee would not suddainly enritch thee And this would he thus doe not because he was a niggard but because he was bountifull knowing that it was good for thee to be such a one not that thou shouldst be poore but humble not that thou shouldst alwaies want but that thou shouldst alwaies haue respect vnto him If â—herefore thou art blind poore and â—ndigent in many things why hast â—hou not recourse to thy Father that created thee and to the Painter that shadowed thee that he might perfect that which is defectâ—ue See
the naturall goods For whereas a man is a reasonable creature and sinne is a worke made against nature and it is naturall that euery contrary destroy his opposit it followeth that by how much more our sinns are multiplied by so much the powers of the soule are destroyed troubled not in themselues but in theyr toward workings After this manner doe sinnes make the soule miserable infirme slowe and instable to all goodnes but ready and prompt to all euill they make her weake to resist temptations and slowe to walke the way of the commaundements of our Lord. They also depriue her of thâ— true liberty and domâ—nion of the Spirit and make her captiue to the world the deuill the flesh and her owne appetites and after this manner shee liueth in harder captiuitie then that of Babylon or Egypt Besides all the spirituall sences of the minde are made slow so that they neither heare the voyces and diuine inspirations neither see the great euâ—ls that are prepared for them neither smell the sweet odor of vertue nor the woorthy examples of the Saints nor taste how sweet our lord is nor feele his scourges nor acknowledge his benefites by which he prouoketh theÌ„ to loue And besides all this they take away the peace ioy of conscience extinguish the feruor of the Spirit and leaue a man defiled lothsome deformed abhominable in the sight of God and all his Saints This benefite deliuereth vs from all these euils For the Abiss of diuine mercy is not content to haue pardoned our sinnes and to haue receiued man into his fauour except hee also expell all those euills which sinnes bring with them reforming renewing our inward man After thys manner he healeth our woundes hee washeth our vncleannes he breaketh the bonds of sinners destroyeth the yoake of euill desires deliuereth vs froÌ„ the seruitude of the deuil mittigateth the fury of our peruerse affections restoreth vnto vs the tru liberty pulchritude of the soule giueth vs peace ioy of good conscience quickneth our interior sences maketh them prompt to doe all goodnes slow to all wickednes He maketh them strong to resist temptations of the deuill endoweth them with good works To conclude so absolutely renueth hee and repaireth he our interiour man with all his powers as the Apostle feareth not to call such kind of men iustified renewed or rather newâ— creatures This renouation is so great that when it is giuen by Baptisme it is called regeneration and when it is restored by repentance it is called resurrection not onely because the soule is raised from the death of sinne to the life of grace but because in a certaine manner it imitateth the beauty of the future resurrection And that is so true that no tongue of man is sufficient to expresse the beauty of the iustified soule but only that spirit knoweth this that beautifieth the same and maketh it his temple lodgeth himselfe in it Wherefore if thou compare all the ritches of this world all his honours all his naturall graces and all his acquired vertues with the beautie and ritches of the soule that is iustified all of them shall seeme most obscure vild in comparison thereof For as great difference as there is betwixt heauen and earth betweene the spirit and the bodie betweene eternity and time so great also is founde betwixt the life of grace the lyfe of nature between the beauty of the soule and of the body betwixt the interior and exterior riches betweene spirituall and naturall fortitude For all these are circumscribed by certaine termes are temporall and seeme only faire to the out ward eye to which the generall concourse of God is sufficient but to those other a perticuler supernaturall concourse is required neyther can they be called temporall where as they bring to eternity neither any wayes termed finite beâ—ause they deserue God in whose eyes they are so precious and of such value that by theyr beautie they prouoke God himselfe to loue But whereas God might worke all these thinges by his onely presence he would not doe it but it pleased him to adorne the soule with infused vertues and with the 7. dowers of the holie Spirit with which not onelâ— the very essence of the soule it selfe but also all the powers thereof are inuested and adorned with these diuine habits Besides all these diuine benefites that eternall and infinite goodnesse of God annexeth an other namely the presence of the holy ghost or rather of the whole blessed Trinitie which entreth into the iustified soule and commeth to inhabite in the same that it may teach her how to vse in due sort so great riches Like to a good Father who not content to haue giuen his riches to his sonne giueth him a tutor also who knoweth howe to administer them well So that euen as in the soule of a sinner Vipers Dragons and Serpents inhabite who are the multitude of malignant spirits who haue taken vp their lodging in such a soule as our Sauiour in S. Mathew affirmeth So contrariwise into the iustified soule the holy Ghost with the whole sacred Trinitie doe enter and casting out all monsters and infernall beasts consecrateth the same for a temple for himselfe and placeth his seate there As our Lorde himselfe expresly testifieth in the gospell written by Saint Iohn saying If any man loue mee hee wil obserue my sayings and my Father shall loue him and we will com vnto him make our mansion with him By vertue of these wordes all the Doctors as well Ecclesiasticall as Scholasticall doe confesse that the holy Ghost himselfe truly and after a certaine speciall manner dooth dwell in the iustified soule distinguishing betwixt the holy ghost his gyfts saying moreouer that not onely these gifts of the holy Ghost â—re giuen but that the holy ghost also giueth himselfe who entring into this soule maketh her his temple and habitation fixing his seate in â—he same Hee therefore purgeth â—he same sanctifieth decketh her with his vertues that shee may be a sufficient mansion wherein hee may inhabite The aboue named benefites suffice not except another and that admirable be ioyned vnto theÌ„ nameâ—ie that all the iustified are made the lyuing members of our Sauiour who were first but dead members For they dyd not receaue the â—nfluences from theyr Lord head Christ. Hence doe orher and they very great prerogatiues and excellencies arise For hence commeth it that Gods onelie Sonne loueth them as his owne members and hath no lesse care of them then of himselfe hee is no lesse solicitous for them then for his owne members without intermission hee powreth into them his vertues as the heade into his members Finally the eternâ—â—l Father beholdeth them with fauoâ—rable eyes no otherwise then the liuing members of his onely begotten Sonne vnited with him concorporate by the participation of his Spirit and therefore their acâ—â—ons are gratefull and pleasing as
therefore they cast downe theyr heades and are humbled like young children in the time of tribulation But if at any time the labour increase the help of the diuine grace is presently at hand that neuer forsaketh the iust in time of tribulation For GOD himselfe as his holy worde witnesseth is neuer more neere the faythfull then in the time of theyr tribulation although it seemeth quite contrary Reade and ouer-reade the sacred Scriptures and thou shalt finde that there is scarcely any thing that is so often repeated promised in them as that which we heare speak of Is it not writtâ—n of GOD that he is our helper in necessities and tribulations Is it not hee that inuiteth vs that in time of tribulation wee should call vppon him Call vppon mee sayth hee in the time of tribulation and I will deliuer thee and thou shalt honour me Dooth not the prophet hauing experience heereof testifie the same When I did inuocate sayth hee the Lorde of my iustice hearde mee in tribulation thou hast comforted mee Hence it is that wee reade that the Saints beeing verie often circumuented with many perills and temptations remained immoouable and vnconstant in mind and of a pleasant merry looke gesture for they knewe they had present with them that faythfull custodie which neuer had forsaken them which is euen then most of all present when dangers are grown to theyr vttermost Of thys those three holy young men had a feeling when king Nabuchodonozer commaunded them to bee cast into the burning fornace in Babylon To thys is annexed the help fauour of all vertues which at that tyme concurre toward the strengthening of the afflicted mind For euen as when the hart is vexed all the blood from euery part in the body hath recourse there-vnto to succour it least it fayle So when the soule is ouer-pressed with griefe and anguish all the vertues do presently concurre and help her now thys way straight another way Fayth is at hand bringing with her a cleere knowledge of the good euill that followeth after thys lyfe Hope likewise commeth which maketh a man patient in tribulation in expectation of reward Charitie draweth nie with the loue whereof a man beeing inflamed he desireth to suffer all kindes of affliction Obedience and the conformitie of our will with Gods wil approche from whose handes a man receaueth with gladnes and without grudging whatsoeuer is giuen These and other such like are the cause that the godly in theyr tribulations are patient and magnanimious Yea that willingly they seeke out affliction saying with S. Bernard Giue mee ô Lord tribulation that thou mayst bee alwayes with mee Contrariwise the wicked in that they haue neither charity nor fortitude nor hope because tribulations finde them vnarmed and vnprepared and for that they want the light by meanes whereof they may see that which the godly beholde by a liuely faith neyther by experience haue proued that wonderfull goodnes and fatherly prouidence of God where-with hee respecteth his seruants when tribulations are at hand They are cruell to themselues and inhumane they neglect the glory of our Lorde blaspheme his name scandale his prouidence detracâ— from his iustice curse his mercy and open theyr sacrilidgious mouthes agaynst heauen and his Maiestie Hence it falleth out that calamities at last doe raigne into their houses their miseries are doubled which God inflicteth vpon them for their so many blasphemies For this reward doth hee deserue that spetteth in Gods face and will kick against the prick The eleuenth priuiledge is that God doth also impart to those that followe vertue temporall and necessarie benefits for the sustentation of their life which is approoued by that of Salomon The length of dayes is in his right hand that is his â—ertue and in his left hand ritches and glory So that vertue hath two kindes of good to inuite a man on the right hand eternall on the left temporall Doe not thinke that God leaueth his seruaunts so as they die for hunger neyther that hee is so improuident and negligent that whereas hee giueth foode in due season to Ants and Wormes he will leaue men that day and night serue in his house consumed with hunger and made leane vvith want By this rewarde the Psalmist dooth inuâ—te vs to vertue saying Feare our Lorde all yee his Saints because there is no necessitie that can happen to those that feare him The ritch haue wanted and haue beene hungry but they that seeke after our Lorde shall want no good thing If thou seekest more testimonies reade the sixth of Mathew and the eight and twentieth of Deuteronony But if perhaps any one shall say that those promises in Deuteronomy are rather made to the Iewes then the Christians for to these are greater theÌ„ temporall promises made namely the goods of grace glory let him know that euen as God in that carnall lawe denied not the Iewes that were iust spirituall thinges so neither in the spirituall law wil he with-hold temporall blessings from those that are good Christians For this is the law of the couenant and promise which God made twixt man and himselfe that man shoulde obserue his commaundements and GOD likewise should procure for him those things that were necessary take care of him neither will God euer violate this couenaunt For if man bee a faithfull seruaunt vnto God GOD also will be a faithfull Lord and patron vnto man This is that one thing that God said was necessarie namely to knowe to loue and to serue God for this one thing being obserued the rest are in safety Pietie saith S. Paule is profitable to all thinges hauing the promises of life present and to come See I pray you howe manifestly Paule heere promiseth to Piety not onely the goods of eternall life but temporall also But if any man will knowe howe great the aduersity and pouerty of the vngodly is let him reade the 28 chapter of Deutronomy and he shal there finde those things which shall both breed admiration in him and strike feare into his hart Neyther are these comminations vaine or inuented to terrifie men but are rather true prophecies whose trueth very often the after euent hath approued The siege of Samaria vnder King Achab the destruction of the Citty of Ierusalem vnder Titus doe both testifie that nothing in that chapter of Deutronomy is spoken in vaine Neyther let any man thinke that these thinges are onely spoken to the Iewes for they pertayne vnto all men that haue the knowledge of Gods law and those likewise that transgresse the same as GOD testifieth by the Propheâ— Haue I not saith he caused the people of Israel to ascend from the Land of Egipt the Palestines from Capadocia the Sirians froÌ„ Cirene Behold the eyes of our Lord are vppon the Kingdome which is full of wickednes and I will grinde them from the face of the earth The diuers slaughters and
ruines of Kingdomes Empires inferred in times past in the Christian world by the Hunes Gothes and Vandales testifie no lesse The twelfth and last priuiledge of vertue is the pleasing and glorious death of the Saints For what is more glorious then the death of the iust Precious sayth the Psalmist is the death of the Saints in the sight of our Lord. And Ecclesiasticus In extreamity all thinges shal be well to those that feare God and in the day of his death hee shall be blessed VVhat greater hope and confidence may bee wished for then that of blessed Saint Martine Who vppon the instant of death espying the enemie of mankinde Cruell beast sayeth hee why standest thou nigh mee Cruell as thou art thou shalt finde nothing in me for the bosome of Abraham shall receaue me in peace So the iust feare not death nay rather they reioyce in theyr departure prayse God and in as much as in them lyeth giue hâ—m thanks for their end for by the benefit of death they are deliuered from all theyr labours and begin to tast the first fruites of theyr felicitie Of these sayeth Saint Augustine Hee that desireth to be dissolued and to be with Christ dyeth not patiently but lyueth patiently and dyeth delightfully The iust man therefore hath no cause to lament or feare death nay rather it is to be sayd of him that likâ— the Swanne hee dyeth singing gyuing glory to GOD that calletâ— him But the death of sinners is most wretched sayth the Prophet for it is euill in the loosing of the worlde woorse in the seperation from the flesh and woorst of all in the double contrition of the woorme and fire layeth Saint Bernard This is the last and not the least euill as vvell of the boddie as of the soule For it is harde to leaue the worlde harder to forsake the body hardest to be tormented in hell fire These and other such like infinite euills doe torment sinners in the houre of their death which make theyr end troublesome disquiet â—euere and cruell ¶ Of all these thinges the Author entreateth very largely lib. 1 Guide of a sinner chap. 19 20 21 22 23 truly most worthy the reading and obseruation ¶ The conclusion of all those thinges which hetherto haue beene spoken of the priuiledges of vertues CHAP. 16. THou hast heard therfore my brother which and of what kind those twelue priuiledges be which are graunted to vertue in this life which are as it were twelue excellent and woorthy fruites of that tree which S. Iohn saw in the Apocalips which was so planted by a flood bearing twelue fruites euery moneth yeelding his seuerall fruite For what other thing may this tree be next the sonne of God then vertue it selfe which yeeldeth the fruite of holines and life And what other fruites thereof are there then those which wee haue reckoned vp in all this part For what fruite is more pleasant to the sight then the fatherly prouidence whereby GOD preserueth his the deuine grace the light of wisedome the consolation of the holy Spirit the ioy of a good conscience a good euent of hope the true liberty of the soule the interiour peace of the hart to be heard in our prayers to be helpt in tribulations to be prouided for in our necessities Finally to be assisted and to receaue ghostly consolation in death Euery one of these priuiledges is truly so great in it selfe that if it were plainely knowne it should suffice man to loue and embrace vertue and amende his life and it should also bring to passe that a man should truly vnderstand how wel it is said by our Sauior Whosoeuer forsaketh the worlde for Gods sake shall receaue a hundreth fold in this lyfe and possesse lyfe eternall Beholde therefore my brother what a benefit it is that heeretofore I haue declared vnto thee see whervnto I inuite thee Consider if any man will say thou art deceaued if for the loue thereof thou shalt leaue the worlde and all that is therein One onely inconuenient hath this good if it may be termed an inconuenient by reason it is vnsauorie to the reprobate namely because it is vnknowne vnto him For this cause sayth our Sauiour the Kingdome of heauen is like vnto a treasure that is hidden For this good is a very treasure in deede but hidden not to those that possesse it but to others The Prophet very well acknowledged the price of this treasure who said My secret to my selfe my secret to my selfe Little cared he whether other men knew his treasure or no. For this good is not as other goods are which are not goods vnlesse they be knowne by others for which cause they are not goods of themselues but only in the opinion of the world therfore it is necessary that they be known of him that by that meanes they may be called goods But this good maketh his possessour good blessed and no lesse warmeth his hart when 〈◊〉 only knoweth it himselfe then if all the world knew it But my tong is not the key of this secret deske much lesse of all those things which hetherto haue been spoken for what so euer may be spoken by humane tongue is much lesse abiect then the truth of the thing it selfe The key is the diuine light and the experience vse of vertues This will I that thou ask at Gods hands thou shalt find this treasure yea God him selfe in whoÌ„ thou shalt find al things thou shalt see with how great reason the Prophet said Blessed is the people whose God is our Lord For what can he want that is in possession of this good It is written in the book of the kings that Helcanah the father of Samuel said vnto his wife that bewailed her selfe because shee was barren had no children Anna why weepest thou and why doost thou not eate and wherfore is thy hart troubled am not I better vnto thee then ten sonnes well then if a good husband which is to day tomorrow is not is better to his wife then ten sonnes what thinkest thou of God what shall hee be to thaâ— soule that possesseth him what doâ— you meane whether looke you whatintend you why leaue you the fountaine of Paradise and drinke you of the troubled cesternes of thiâ— worlde why followe you not the good counsaile which the Propheâ— giueth saying Tast and see howe sweet our Lord is why doe we not often passe this Ford why doe weâ— not once tast this banquet Trust the wordes of our Lord and begin and hee afterward will deliuer you out of all doubt In times past that Serpent into which Moses rod was transformed seemed a farre off terrible and fearefull but being neerâ— and handled by the hand it returned into his former state Not without reason sayth Salomon It 〈◊〉 naught it is naught saith euery buiâ—er but when he is gone he glorieth The like
parables after the most profound misteries he wrote in the Canticles lying prostrate before Idolls and reprooued by God Let vs behold one of those seauen Deacons of the Primatiue Church fulfilled with the light power of the holy Ghost made not only an Heretique but an arch Heretique and an Author and Father of heresies We see daily many stars of the heauen fall to the earth with a miserable ruine to wallow in the durt to eate the huskes of the Hoggs who a little before sitting at Gods table were nourished with the bread of Angells And if the iust for some hidden pride negligence ingratitude were in that man nere cast out of Gods fauour hauing many yeres faithâ—ully serued him what must thou exspect who hast done naught else in thy life but offend God instantly Let vs see therfore now thou that hast liued thus is it not â—â—quisitâ— that at length thou giue ouer to heape sin on sinne or conioine dâ—bts with debts Is it not needfull that now thou begin to â—pâ—â—ase God disburthen thy soule doth not reason require that thou hold thy selfe content that the remainder of that thou hast bestowed on the worlde the flesh and the deuill bee giuen to him that gaue thee all things Is it not rightfull that after so long a time so many iniuries done vnto GOD thou at last feare the diuine iustice which by howe much the more greater patience it tollerateth thy sinnes by so much the more greeuous torments and greater iustice dooth he chastise sinners Is it not woorthily to be feared that so long a time thou hast continued in sinne so long liued in the disfauour of God to haue so mighty an aduersary who of a gracious Father is made a iudge and an enemy Is it not to be feared least that the violence of euill custome be turned into another nature and there-from arise a necessity of sinne and somewhat more Is it not to bee suspected least thou fall by little and little into greater offences and that thou be deliuered into a reprobate sence into which when a man is falne hee hath not then any reason of any thing how great soeuer it be Iacob the Patriarch sayde to his Father in lawe Laban Fourteene yeeres haue I serued thee all thy possession was in my hands I haue hetherto administred all thy domesticall affaires it is requisite therfore that at last I prouide for mine owne house And thou if thou hast serued the worlde so many yeeres were it not conuenient that now at length thou shouldest beginne to prouide for thy soule and somewhat more circumspectly then heeretofore regard the happinesse of the life to com There is not any thing more short and fraile then mans life And if thou so carefully studiest for things necessary in this so fraile lyfe why doost thou not also imploy some labour in those things which shall perpetually endure The Argument It is necessary that a man coÌ„sider him selfe and remember that hee is a Christian and firmely assent to all thinges which our fayth setteth downe whereto eyther loue or feare ought to mooue him What thing so euer is created inuiteth vs to the loue seruice of God Let a man therefore seeke wisedome and hee shall heare all the words of Christ who was crucified for his saluation CHAP. 23. ALl these beeing thus I pray thee now my brother and intreate thee by the blood of Christ to call thy selfe to account and remember that thou art a Christian and beleeue all those things which our fayth preacheth vnto thee Thys fayth sayth that thou hast an appointed Iudge before whose eyes all thy steps and moments of thy life are present bee assured that the time will one day come wherein he will call thee to account for euery act yea to the least idle word This fayth teacheth a man that when he dieth he doth not altogether perrish but that after this temporall lyfe there remaineth an eternall that our soules die not wâ—th our bodies but that our bodies buried in the earth our soules seâ—ke out another region a newe worlde where they shall haue a lot and societie aunswerable to theyr life and manners in this world Thys fayth auoweth the reward of vertue and the punishment of sinne to bee â—o high mighty that if the world were full of bookes all creatures were writers first should the Wryters be wearied and first should all â—he bookes be replenished before eyther matter wanted to discourse of them both or sufficient might be written what they containe in them â—ccording to theyr greatnes That â—ayâ—h certifieth that so great are our debts which we owe vnto God and â—o worthâ— the benefites we receaue â—t his handes that if a man shoulde 〈◊〉 so many yeres as there are sands â—n the Ocean shoares they shoulde â—eeme of small continuance if they â—eâ—e all of them consumed in the â—nely seruice of God Finally the â—ame fayth testifieth vnto thee that vertue is a thing so precious that all the treasures of this world al that which mans hart can either desire or â—magine is not any wayes to bee compared therewith If therefore such and so manie things inuite thee to vertue howe commeth it to passe that there are found so rare and few louers followers of the same If men be moued by profit what greater profit then eternall life If by feare of punishment what torture more terrible then that of hell If by reason of the debt obligation or benefits what greater debt then that wherein wee are bound vnto God as well by reason of him that is himselfe in himselfe as for those things we haue receiued of him If feare of danger moue vs what greater perrill then death whose houre is so vncertaine and reason so strict If peace libertie tranquilitie of spirit and sweetnesse of life be desired of the whole world it is manifest that all these are more aboundantly found in the life which is led according to the prescript of vertue then that which 〈◊〉 past ouer according to a mans 〈◊〉 and humane passion for a man is created reasonable not a brute beast and without reason But if all these seeme to haue but small moment to perswade vertue shall it not suffice to see God descend from heauen vpon the earth and made man and whereas in sixe dayes hee had created the whole world he consumed thirty yeeres and lost his life in reforming and redeeming man God dieth that sinne may die and we will that that liue in our harts to depriue thee of life for which the very sonne of God suffered death and what shall I say more There are many reasons in this one for I say not that Christ is to be behelde hanging on the Crosse but whether so euer we turne our eyes wee shall finde that all thinges exclaime and call vs to this goodnes for there is not a creature in this world if it be well considered that doth
are such and so admirable that 〈◊〉 man do but attentiuely wey the 〈◊〉 of them and vvith an vnderâ—â—â—nding voyde of all perturbation of the minde examine the same hâ—â— shall haue sufficient cause enougâ— of amazednes and reason to induâ—â— him to the correction of his erroâ— Beeing moued therefore in espâ—â—ciall by this reason I thought 〈◊〉 should doe a worke worthy the lâ—â—bour if I proposed some fewe 〈◊〉 those thinges before their eyes thâ—â— wil either read or write accordinâ— to the imitation of Ieremy that vâ—â—derstanding not onely the 〈◊〉 which God hath prepared for 〈◊〉 loose and wicked sort but also 〈◊〉 good which he hath decreed to bâ—â—stowe on the godly and iust thâ—â— might forsake the way of iniquitâ—â— that God might receiue them gâ—â—uing them pardon of al their sinne and deliuering them from all the punishments which in the book of holy Scripture hee threatneth inflict vpon them The Argument Christian must thinke that hee is a man and a Christian and therfore subiâ—ct to death bound to yeeld a reason of his life past in another world For which cause he shall doe aduisedly if he wey without intermission the horrible and intollerable griefes which are wont to encomber the sinner at the howre of death and the feares and amazements that presently ouerwhelme him vppon the entrance of the lyfe to come At which time neyther the goods of the body nor the goods of Forâ—une nor any fauour of this world may appease the iust and incensed wrath of God against sinners CHAP. 2. THat therefore wee may begin from matters most apparant and which daily we behold with our eyes goe to my brother remember â—â—ou art a Christian and a man because thou art a Christian be asâ—â—red thou shalt yeelde account of thy lyfe when thou art dead Thâ— fayth which wee hold and profesâ—â— excludeth all doubt and that it is 〈◊〉 experience offering herselfe daiâ—â— to our eyes trulie teacheth vs. 〈◊〉 that no man is free from this Châ—â—lice but all must drinke thereoâ— whether he be Pope whether Kiâ—â— eyther any other what-soeuer The day shall once come wheâ—â— in at morning thou shalt liue 〈◊〉 night thou shalt be dead The 〈◊〉 shall one day bee but whether shall happen to day or to morroâ— it is altogether vncertaine in whiâ—â— thou thy selfe which nowe readâ— these thinges which wee reckon 〈◊〉 whole and strong measuring 〈◊〉 life by the length of thy desires anâ— the dayes by the multitude of thinâ— affaires shalt see thy selfe lying 〈◊〉 thy bedde full of greefe and sicâ—â—nesse expecting euery moment thâ— stroake and terrible sentence 〈◊〉 death pronouncâ—d against all manâ—kinde from which thou canst noâ— appeale to any other Iudge But especially it is to be consideâ—red howe vncertaine that howre iâ— for euen then it is wont to fall vpo◠〈◊〉 when it is least expected and â—â—en a man wholy secure thinkes 〈◊〉 of it but rather intending the â—â—sinesses and occupations of this 〈◊〉 complots in his hart howe to â—â—nd his longer hoped life in more â—â—â—icitie and worldlie pleasures For â—â—ich câ—use it is often sayde in the â—â—â—lie Scripture that it shall come in 〈◊〉 night like a theefe who euen 〈◊〉 is vvont to breake in vvhen 〈◊〉 slâ—epe soundest are most secuâ—â— thinke of nothing lesse then 〈◊〉 imminent theft perrill which 〈◊〉 the suddaine happeneth vnto 〈◊〉 Before death himselfe commeth a â—reeuous sicknesse dooth vsher 〈◊〉 which is to be considered of 〈◊〉 all his accidents greefes trouâ—â—â—s abhorrings angers sirrups deâ—â—ctions suffumigations pylls garâ—â—rismes and sundry other mediâ—â—â—es The long nights likewise â—â—ich at this time are most vncomâ—â—â—table wearisome and full of teâ—â—â—usnes all which dispose and preâ—â—re the way to death For euen as the Captaine that â—â—ill conquer a Fort first maketh a breach with his greater ordinanceâ— then assaileth inuadeth and poâ—â—sesseth the same So before death grieuous infirmitie beginnes thâ— charge which so weakeneth dâ—â—cayeth the naturall strength of thâ— bodie that it vouchsafeth man nâ—â—â—ther daily nor nightly rest but shâ—â—keth all the principall members 〈◊〉 his body without intermission 〈◊〉 thâ—t the soule is vnable to defenâ— her fort any longer or conserue hâ—â—â—sâ—lfe in the same for which 〈◊〉 shee leaueth her habitation in 〈◊〉 body and hauing escaped flyeâ—â— and departeth to another place But when the infirmitie hath prâ—â—uailed so much as eyther the sicâ— man himselfe or the Phisition bâ—â—ginnes to doubt despaire of lif◠ô good GOD what perplexitieâ— what anguishes what agonies 〈◊〉 at that time excruciate teare 〈◊〉 hart Foâ— then the course or raceâ— his fore-passed life is called to minâ— then all the images of leauing the representations of those thingâ— which hee heere loued his wife 〈◊〉 children his friendes his parenâ—â— his riches his honours his titles 〈◊〉 â—ffices and all other thinges which â—re wont to bee extinct together â—ith life represent themselues vnto â—im After these the last accidents â—hich are coÌ„nexed with death himâ—â—lfe doe assâ—ult which are far greaâ—â—r then the precedent The browe 〈◊〉 bent and the skin is distent wherâ—â—on a cold sweat breaketh foorth 〈◊〉 balls of the eyes waxe dimme â—â—de and through the intollerable â—â—hemencie of paine are rowled â—â—certainly the eares waxe deafe 〈◊〉 nose sharpe the nostrills are replete with excrement the face waxeth blew the mouth is contracted the tongue is doubled and can no more performe his office tast perâ—isheth the lyppes waxe pale the bâ—eath reinforcing it selfe from the â—â—nter of the breast growes difficiâ—â—â—t and short the hands wax cold 〈◊〉 nayles blacke the pulse feeble 〈◊〉 faint but of speedy motion 〈◊〉 we intermitteth now antlie creeâ—â—th the feete die and loose theyr â—â—turall heate What neede many â—ordes the whole flesh is turned 〈◊〉 corruption and all the members and sences are troubled through thâ—â— hastie separation In this manneâ— must a man departing out of thyâ— world satisfie for the labours doâ—lors of others by whom hee camâ— into this world suffering in his decease those griefes which his moâ—ther suffered when shee bare him And thus most signal is the propoâ—â—tion of mans egresse and ingreâ—â—â— into the worlde for both of theâ— are full of dolors but that his enâ—trance causeth others griefes his â—â—sue his owne Whilst a man floteth and is toâ—â—sed in these perplexities suddainlâ—â— the agony of death is at hand thâ— end of life the horror of the graue the infelicity of the body which shaâ— shortly be wormes meate are represented to the memory but especiâ—ally of the soule which as yet abiâ—deth in the body but after an hourâ— or two must be seperated from itâ— Then shalt thou thinke the iudgement of God to be present then before thee shalt thou see all thy sinns which shall accuse thee before the tribunall of diuine iustice Then 〈◊〉 the length but too late shalt thoâ— â—â—knowledge how loathsome those â—imes were which thou so easely â—ommittedst then with many due â—â—ecrations shalt thou
hadst so ordered thy life that in 〈◊〉 houre thou might'st haue God pâ—â—â—pitious vnto thee Thirdly that 〈◊〉 remember how great austere pâ—â—nitence thou wouldst then willing 〈◊〉 vnder-take if time might be grâ—â—â—ted thee ¶ The Authour purposely intreâ—â—teth of death in his first booke 〈◊〉 prayer meditation also in his Eâ—â—ercises in the meditation on Wâ—â—â—nesday at night likewise in the Siâ—â—ners guide lib. 1. cap. 7. in the â—â—â—cond part of this booke cap. 7. 〈◊〉 in the 3. part chap. 8. The Argument â—he day of iudgement an exact acâ—â—unt shal be required at a Christiâ—ns handes of all his thoughts and â—orkes done in this life The sinner 〈◊〉 the iust iudgement of God shall 〈◊〉 cast downe headlong into perpeâ—â—all affliction plaints darknes â—f the infernall prison There whilst 〈◊〉 is tortâ—red with most ardent torâ—â—res and punishments full of rage â—nd burning with wrath against â—od he shal curse excruiate him â—â—lfe calling to memory all those eâ—ils which he hath done and those â—ood things which he hath neglected â—o doe For which cause who soeuer â—ill not fall into these desasters let â—im repent whilst he hath time CHAP. 3. AFter death followeth euery mans perticuler iudgement after that the vniuersal of al men wheÌ„ as that which the Apostle teacheth shal be fulâ—â—d We must all of vs be manifeâ—â—â—â— before the tribunall of Christ that euery one may receiue accoâ—â—ding to that which he hath done 〈◊〉 his body either good or bad Many thinges are to be consideâ—red in this iudgement but the chieâ—fest of them is diligently to wey 〈◊〉 what things the account shal be exacted from vs. I will search saytâ— our Lord IerusaleÌ„ by candle light and I will visite vppon the men thâ—â— are intent on their dreggs The maner of speaking in holy Scripture is to signifie that the thinges of leaâ—â— consequence shal be both discust examined in that day euen as meâ— in slight things are wont to light a candle and search euery corner oâ— the house For there is not any one vaine cogitation of thine or moment of time euilly and vnfruitfully let slip by thee wherof a reason shal not be required at thy hands Who woulde not tremble and shake euery lym of him when heâ— heareth the words of our Lord Verely verely I say vnto you of euery idle worde that men haue spoken they shall giue a reason in the day of iudgement Well â—hen if an account must be made of those words â—hich offend no man what shal be â—nswered for dishonest words vnâ—hast cogitations for handes full of â—lood for adulterous euils Finalâ—â— for all the time of our life loosely â—onsumed in the works of iniquity â—f this bee true as it is most true â—hat tongue what eloquence may â—eport so much of the rigor and seâ—eritie of this iudgement which â—â—all not be lesser then the truth of â—he thing it selfe or what is it may â—ny wayes bee equalled with the â—â—me Howe shall the wretched man â—â—and heere amazed and astonished â—hen in the circle ofso many Senaâ—ors and the presence of so great a â—ounsaile the account shal be chalâ—enged at his handes of the least â—ord which such or such a day he â—â—ake fondly and without fruite Who would not be amazed at this â—uestion VVho durst say these â—â—inges except Christ himselfe had â—poken them before who affirme â—xcept he had affirmed What king â—as there euer found that expostuâ—ated with his seruants for so light a â—ault O altitude of Christian Religion how great is the puritie which thou teachest how strict is the account which thou exactest with howe seuere iudgement doost thou discusse and examine all thinges How great shal the shame be wherwith wretched sinners shall in thaâ— place be stained when as all theyr iniquities which when they lyued they hid vnder the couerts and walls of theyr houses what soeuer also dishonest what-soeuer filthy thing they haue committed froÌ„ theyr tender yeeres to the terme of their life all the angles of their harts whatâ—o euer is most secrete shall be manifested in this court before thâ— eyes of the whole world Who there shal haue a conscience so cleere who when these thinges shall beginne to be done shall not presently change his colour and tremble in all his members For if a man doe so much blush when hee reuealeth his defects in priuate to some friende of his so that some one in the very confession waxeth dumbe and concealeth his crime what shame shal that be where-with sinners shall be affected in the sight of Almighty GOD and of all ages past present and to come So great shall that shame be that the wicked as the prophet witnesseth shall cry out saying to the mountaines couer vs to hils fall vpon vs. But these thinges are tollerable but what shall become of them when as the sharpe arrowes of that finall sentence from Gods mouth shall be shotte into theyr harts Goe you cursed into euerlasting â—ire which is prepared for the deuill and his Angels Alas with what sorrowes shall sinâ—ners be discrutiate when they heare this sentence When as wee can scarcely heare a little droppe of his wordes sayth Iob who can beholde the thunder of his greatnes This voyce shal be so dreadfull and of such vertue that the earth in the twinckling of an eye shall bee opened and in a moment they shall descend to hell as the sayd Iob saith who now enioy the timbrel harp and reioyce at the sound of the organ vvho nowe leade theyr dayes in pleasure This case describeth blessed Saint Iohn in his Apocalips in these wordes After this I saw another Angel descending from heauen hauing great power the earth was lightned by his glory and he cryed out in his strength saying Great Babilon is fallen is fallen and is made the habitation of deuils and the prison of all vncleane spirits the habitation of each vncleane odible bird A little after the same Euangelist addeth saying The strong Angel tooke vp a stone as if it were a great Milstone and cast it into the sea and said with this force shal the great citty Babilon be cast down henceforward it shall no more bee found After this manner shal the wicked fall into this headlong hell and into that darksom prison ful of al confusion which is vnderstood of Babilon in this place But what tunge can expresse the multitude of punishments which they shall there suffer There shal their bodies burne in liuing vnquenchable flames there their soules without intermission shal be gnawed vpon by the worme of conscience which shal giue them no truce There shall be perpetuall weeping of eyes and gnashing of teeth that shal neuer end which the sacred Scriptures do so often threaten repeat In this place of desperation those miserable damned enraged with a certaine cruel madnes shal coÌ„uert their anger against god tyrannize
reward one and common to all the elect For there shall be perfect charity and God shall be all in all For that cause it shall be the common exercise of all to loue and praise God without end or intermission CHAP. 4. BVT in that we haue already aboundantly discoursed of the condemnation and sentence which attendeth impious and sinfull men it consequently foloweth that we speake som-whâ—â— also of the beatitude and reward of good men Now this blessednes iâ— that desired and holy Kingdome of heauen and that happy life which God from the beginning of the created world prepared for those who loue and follow him There is no tongue eyther humaine or angelicall that can worthily expresse what that reward shall be or what that life will be But that thou mayst haue some tast and receaue some knowledge of the same I will by the way report that which Saint Augustine wrote of it in certaine of his Meditations O thou life saiâ—h â—e that God hath prepared for those â—hat loue him liuing life blessed â—ife amiable life cleane life chast â—ife holy life life ignorant of death deuoyd of sorrow life without blot without greefe without anxietie without corruption without perâ—urbation without varietie and muâ—ation lyfe full of all elegancie and dignitie where there is no aduersaâ—ie to impugne where there is no â—llurement of sinne where there is â—erfect loue and no feare where â—he day is eternall and one spirit of â—ll Where GOD is beheld face to â—ace and with this foode of life the minde is satiate and satisfied without defect It dooth mee good to intende to â—hy cleerenes thy beauties delight my greedy hart the more power I haue to consider with my selfe the more doe I languish with the loue of thee with the vehement desire of thee and I am greatly delighted with thy sweete memory O thou most happy life ô thou truly blessed kingdome wanting death void of end to which no times succeede by â—ge where as the continuall day without night cannot haue time where as the conquering Souldiour accompanying those hymne-singing quires of Angels singeth vnto God without ceasing a song of the songs of Sion hauing his noble heade inuironed with a perpetualâ— crowne Would to God the pardon of my finnes were graunted mee and that presently laying aside this burthen of my flesh I might enter into the true rest of thy ioyes and that possessing the most beautifull admirable walls of thy citty I might receiue the crowne of life from the handes of our Lorde that I might accompany these holy quires that with those blessed spirits I might asist the glory of the Creator that face to face I might behold Christ that I might alwayes looke vppon that high ineffable and vncircumscribed light Happy is that soule which deliuered froÌ„ this earthly body may freely ascend to heauen that secure and peaceable neither feareth the deuil nor death Happy eternally happie my soule if after this corporall death it may be counted worthy to behold thy glory thy maiesty thy beautie thy gates walls streetes thy many mansions thy noble cittizens and thy most mightie kingdome in thy comlines For thy vvalls are of precious stone and thy gates of the purest Margarites thy streetes are of burnisht golde wherein without intermission Alleluia is sunge thy mansions are many founded on squared stones builded with Saphires couered with golden tile into which no man entreth except he be cleane wherein no one inhabiteth that is defiled Mother Ierusalem thou art made faire and sweet in thy delights there is no such thing in thee as we suffer heere and behold in this miserable life They differ very far from those thinges which are daily present before our eyes in this life full of calamitie There is no darknes in thee neither night or any change of time The light of the candle shyneth not in thee or the bright Moone or the beamy starres but God of gods the light of lights the sunne of iustice alwaies illuminateth thee The white and immaculate Lambe is thy cleere delightfull light The King of Kings is in the midst of thee his children round about him There the quires of hymne-tuning Angels there the societie of the supernall Cittizens there the sweete solemnitie of all those that returne from this wofull pilgrimage vnto thy ioyes There the prouident company of the prophets there the twelue number of the Apostles There the victorious host of innumerable Martyrs there the sacred couent of the saints Confessors there the true and perfect Monks there the holy women that haue ouercome the pleasures of the world and the infirmities of theyr sexe There the young men maidens that flying the snares of thys world with sacred manners haue past theyr time in all vertues there are the sheepe and lambes which haue already escaped the snares and pleasures of thys life All reioyce in theyr peculier mansions The glory of euery one is different yet is the ioy of them all common Full and perfect charitie raigneth there because God is there all in all whom they beholde without ende and seeing him alwaies burne in his loue loue laude him They praise and loue All theyr labour is the prayse of God wiâ—hout end without defect without labor Happie were I and truly happy for euerlasting if after the resolution of thys body of mine I shall deserue to hear those canticles of celestiall melody which are sung in praise of the eternall King by those cittizens of the celestiall country troopes of blessed spirits Fortunate were I and incredibly blessed if I likewise might deserue to sing them and assist my King my God my guide and see him in his glory euen as hee hath dayned to promise saying Father I will that those whoÌ„ thou hast giuen me be with me that they may beholde my beauty and maiestie which I had with thee before the beginning of the world Tell me I pray thee brother what a day shal that be which shal knock at thy gate the course of this thy pilgrimage beeing ended that if thou hast liued in the feare of God may from death transferre thee to immortality wherein others were wont to feare thou shalt beginne to lyft vp thy heade because thy râ—demption is at hand Come out I pray thee a little while sayth S. Ierosme writing to Eustochia the Virgine froÌ„ the prison and depaint before thine eyes the rich reward of thy present labor which neyther eye hath seene nor eare heard neyther hath the hart of man conceiued the like VVhat day shall that be when as the Virgine Mary shall meete thee attended by all the troopes of Virgins who on the otherside of the Redde-sea the host of Pharao being drowned who bearing a tymbrel shal sing to those that aunswere Let vs sing to our Lord for he hath gloriously honored vs he hath cast down the horse and the ryder into the sea TheÌ„ shal the Spouse himselfe meete her
and say Arise hast my loue my Doue my delight and come Now is the winter past the showre gone and cleared the flowers haue appeared in our land Then shall the Angels â—â—kewise reioyce say Who is this â—â—at ascendeth froÌ„ the desert flowâ—â—g with delights leaning vppon her â—eloued c. What shal the ioy be â—herewith thy soule shall be affecâ—â—d in that howre when before the â—â—rone of the blessed Trinitie it shal â—e led by the hands of the Angels â—specially of the Angell which was â—iuen thee for thy guide by God â—hilst thou liuedst to whom as a â—â—ythfull pledge thou wert coÌ„menâ—ed VVhen as hee together with â—is associates shall publish thy good â—orks and those afflictions crosâ—es which thou hast sustained for the â—oue of God S. Luke writeth in his â—cts that when that holy Almes-â—iuer Tabitha was dead all the widâ—owes poore stood about S. Peâ—er weeping and showing him the â—oates garments which Tabitha â—ad made for theÌ„ By which spectaâ—le S. Peter being moued he huÌ„bly â—esought our Lord for her and by â—is prayer recald the deuout woman â—o life What ioy therefore vvhat â—omfort shall thy soule feele wheÌ„ aâ—â—hose blessed spirits shall stande aâ—out thee and the Thrones in the sight of the diuine Maiestie shâ—â— report all thy good deeds orderlâ— as it were out of a Catalogue reciâ—â— all thy Almes-deedes thy prayeâ— thy fastings thy innocencie in lyfe sufferance in iniury patience in tribulation in delights temperance with all other thy vertues and good works which thou didst in thy lyfe-time O what ioy shall be accomplished in thee at that time for all the good things in which thou haâ—â— busied thy selfe in this life time howe manifestly shalt thou then know the reward dignitie excellence of vertues There the obedient shal declare his victories there vertue shal receiue her reward and good shall be affected with honorâ— Besides how great shall be thy delight when as thy ship vnshaken arriued in a safe harbour thou shaâ—â— behold with thine eyes thy long perrilous nauigations when as thoâ— shalt see the tempests which a little before thou wert tossed in the narrownesse of the wayes which thoâ— hast ouercome and the incursiâ—â—â— of pyrats theeues to which thoâ— wert exposed and nowe hast safelie escaped There shalt thou sing the song of the Prophet Had not our Lord holpen me my soule had welnie dwelt in hell Especially after thou shalt see so many sinnes committed in the world so innumerable soules daily damned in hell yet amongst such a multitude of damned that GOD would that thou shouldst bee of the number of the elected and of those to whom that most blessed reward was allotted VVhat reioycing shall there be to see the solemnities and tryumphes which are daily celebrated vpon the arriuall of new brothers who hauing ouercome the world atchiued the course of their pilgrimage and that happily arriue at length with the rest that they may be crowned O what ioy shall it be to beholde how the rooms are supplied and the empty are filled with new enhabitants that the celestiall Citty is builded that the walls of Ierusalem are restored O with what alacrity wilâ—ingnes reioycing doe all that ceâ—estiall quire with mutual embraces receaue those who comming out of this worlde loaden with the spoiles they haue extorted from the enemy of man-kind hasten to meete thee For hether vpon a triumphing horse shal the conquering woman enter who beeing as fraile as the vvorld hath ouercome the allurements of her flesh Hether tender virgins and innocent maydes who haue suffred martyrdome for Christes sake and are honoured with a double tryumph of the world the flesh shal make hast hauing their heads crowned vvith purple Roses intermixed with the purest and whitest Lillies Hether daily come young men tryumphing in theyr first flower of youth with chyldren of vnripened age who haue ouer-come theyr tender yeeres with discretion and other their vertues to receaue the reward of their purity There shall they finde theyr friendes there shall they acknowledge theyr Maisters there shall they salute their parents there their parents likewise shal embrace their sonnes wish their peace congratulate their present glory entertaine them with mutuall and charitable kisses O how sweet shal the fruite of vertue be then the fruiâ— â—hereof we loathed in this world as â—ost bitter Sweet is the shadow in â—he burning noone-sted sweete is â—he coole spring to the wearied traâ—aâ—ler sweet is sleepe rest to the â—yred seruant but more sweet shall â—euer-ceasing peace be to the Saints â—fter this wearisome warre After â—iuers dangers a lasting securitie afâ—er wearinesse a lasting rest of foreâ—assed tribulations Then shall the war be ended then shall it no more â—ee needfull for a man to walke armed at all assayes The chyldren of Israell ascended â—rmed into the Lande of Promise â—ut as soone as they had entred the â—ame they layde theyr vveapons aside they forgot theyr feare and rumor of warre Euery one dwelt without any suspition vnder his vine and vnder his figge-tree and there was peace in all parts round about There might the eyes wearied with watchings take theyr rest Heere securely might the vvatching Prophet that stoode vppon his garde and had fixed hâ—s steppes vppon the munition discend and forsake his station Heere was it lawfull for the blessed Father Ierosme to sursease his watchings and strokes with which he wearied his breast during his praiers day and night whilst with earnest endeuour and vndaunted mind he resisted the importunat temptations of sathan Heere shall the blessed soules feele no more the dreadfull armes of the bloody enemy Heere shall be no place for the subtilty of that winding serpent hether pierceth not the eye of that venomous Cockatrice neyther is the hisse of that auncient serpent heard But the gentle breath of the holy spirit ouer-breatheth this Region and the glorie of God illuminateth this place This is the Region of peace and security placed aboue al the Elements whether neither foggs nor immeasurable tempests attaine Glorious things are spoken of thee thou Cittie of God Blessed are all those sayth Toby who loue thee and who reioyce in thy peace My soule blesse our Lord because hee hath deliuered his Citty of Ierusalem I shal be blessed if there remaine some reliques of my seed to see the beauty of Ierusalem The gates of Ierusalem are builded of Saphires Smaragdes and all the circuites thereof are of precious stone Of white and pure stone are all the streetes thereof And thorough the wayes thereof Alleluiah shall be sung O pleasant country ô sweet glory ô blessed society what wil they doe so happy that they may enioy thee as elect It seemeth to be a presumption if any man desire thee yet without thy desire no man can liue O you sons of Adam ô you blind and miserable posterity fearefull and lost sheepe if this be
your pasture whether wend you what doe you why refuse you so great good for so little labour Heare what Saint Augustine saith O my soule saith he if wee should euery day suffer torments if endure hell it selfe for a long time that we might see Christ in his glorie and accompany his Saints were it not a thing woorthy to suffer all what so euer intollerable that wee might be made pertakers of so much good so much glory Let therefore the deuills assault and prepare their temptations let fasts mortifie the body let garments punish the flesh let labours grieue watchings dry let this man exclaime against mee let this and that man molest mee let colde make mee crooked my conscience murmure heate burne the stomack swell the countenaunce waxe pale let me be wholie infeebled let my life fayle in greefe and my yeeres in gronings let rottennes enter my bones abound vnderneath mee that I may rest in the day of tribulation ascend in a â—eadines to our people For what shall be the glory of the iust howe great shal be the ioy of the Saints when each one of theyr faces shall shine like the Sun Hetherto S. Augustine Goe to nowe thou foolish louer of this woâ—ld seeke titles honors build proude houses and high pallaces extend the bounds of thine heritage gouerne if thou canst kingdoms and the whole world all they are not to be comparâ—d vvith the least of those thinges which the seruaunt of God dooth expect For he is to receaue those things which the world cannot giue and shal reioyce in those blessings which are for euer durable Thou with all thy riches together with the rich glutton shalt be buried in hell but he with Lazarus shal be carried by the Angels into Abrahams bosome ¶ Of this matter see the 1. booke of Prayer and Meditation in Saterday at nights meditation and in the first booke of the Guide of a sinner chap. 10. where you shall find many excellent things The Argument In the infernal paines there is nothing founde that may comfort a man for euen as the lot of the good is vniuersall good which comprehendeth in it selfe all kindes of good so also is the lot of the wicked vniuersall which includeth in it all kindes of euill For which cause euery one sence of the wicked shal be tortured with their peculier torments aunswerable to the quality of tbeir sinne committed without any dimunition or hope of pardon of terme or of time For the paines of hell shal be eternall intollerable infinite continuall CHAP. 5. TRuly the least of those blessings which hetherto vvee haue rehersed might suffice to ingender in our mindes the loue of vertue by which we may attaine so many goods But noâ—e if to this so immesurable grâ—atnes of glory the horror of infâ—â—nall punishments which are prepared for the wicked bee annexed who is he so hard-harted and with vnbridled minde rebellious that forsaking vices will not vvillinglie embrace vertues For the impious and peruerse man cannot comfort himselfe with this voice Be it I am euill and sinfull what of that I shal not enter the celestiall glory neyther shall I reioyce with GOD In this consisteth all my punishment For the rest I care not because I shal haue neither other punishment nor other glory Thou art deceiued my brother the matter is far otherwise for it is fatall and altogether necessary that one of these thinges happen vnto thee eyther that thou raigne alwayes with GOD or that thou burne alwayes with the deuill in sempiternall fire Betweene these two extreames there is no meane These in the figure of those two baskets which our Lord shewed to Ieremy the prophet before the gate of the temple are fitly shadowed For the one of theÌ„ was replenished with very good figges such as those are of the first time and the other basket had very badde figges in it which coulde not be eaten because they were euill Our Lord by thys spectacle would demonstrate to the prophet two kindes of men the one to whom he would extend his mercie the other whom according to his iustice hee would punish The lot of those first men shal be excellent good neither can there be giuen better but of the other most euill then which worser may not be found But that this may bee the better vnderstoode it is to be noted that all the euils of this present life are onely single and therefore when we suffer one sence onely or one member suffereth or if more at least-wise all suffer not As for example it appeareth in diuers infirmities of mans body for one hath his eye affected another is vexed with the head-ach the third is troubled with a weake stomacke the fourth is afflicted with the passion of the heart and othâ—r by other diseases But none of them all is tormented in all his members at once but in some onely Notwithstanding wee daily see how great the greefe is how much the paine that one onely of these euils breedeth and how vnquiet nights hee leadeth that is only vexed with one of these paines although it were but the aking of one tooth But let vs suppose there is a man who is tormented with such an vniuerâ—all euill that hee hath not one member neyther one interior or exterior sence free from most greeuous agoniâ—s but that at one the same time hee suffereth most bitter dolors of head teeth stomack hart to speak all things in a woâ—d that in all the knockles and ioynts of his body is pained with intollerable greefes and that the same man being in so great passions euery member hauing his peculier dolors shold lie in his bedde stretched out what martirdome I pray you what torments might be coÌ„pared or equalled by these what may bee imagined more miserable then this man what more effectually might moue thee to a sympathy and harty commiâ—eration And if thou shouldest â—ee elswhere a dogge in such manner afflicted striuing with death wouldst thou not be moued at least wise tho hard-harted of thy selfe to coÌ„paâ—sion Such affliction my brother if these thinges may any wayes be coÌ„pared together is that which the damned shal suffer in hel nor for one night but without end in all eternity For euen as they with all theâ—r members and sences offended God and offered them all as weapons of iniustice to serue sin so in â—ike sort God hath appointed that they all shal lâ—kewise be punished seuerally by a peculier torment There therefore vnchast and lasciuious eyes shal be afflicted with the sight of horrible deuils The eares by confused gnashing and groaning which shall resounde in this place The sent by intollerable stench exhaling out of this vncleane filthy and pestilent place The taste with raging hunger and burning thirst The touch and all members of the body shal bee tortured with colde and vnspeakable fire The imagination shall suffer by the apprehension of present euils but the
diuine bounty howe can hee but blush howe can hee but setting the white by the blacke knowe which is the better that is not vnderstand the greatnesse of his malice compared with the greatnes of Gods goodnes which bounty hath not so manie yeares intermitted to doe good vnâ—o him that hath neuer ceased to perseuer in wickednes The Argument ¶ By reason of the benefits of our creation we are bound to serue God in body and soule For according to the law a man oweth all that which he hath receaued to him from whom hee hath receaued it God created the body and the soule hee created vs men and to an excellent end Besides he not onely created vs but doth daily perfect vs For euerie thing that hath his beginning must taâ—e his perfection froÌ„ thence whence hâ— began and hence groweth the obâ—igation CHAP. 7. THE first of the benefits is creation of which since it is notorious to all men I will only enforce this that a man for this onely cause is bound wholy to serue honour God who created him For according to the law a man is debter for all that which he hath receaued when therfore by this benefit he hath receiued his being that is his body with all his sences his soule with all her powers It foloweth that he ought to imploy all these things in the seruice of his maker except he will be accounted a theefe vngratefull man towardâ— him by whoÌ„ he hath bin blessed by so many benefits For if a man shâ—â—d build a house shold it not serue him that builded 〈◊〉 if any one plant a vinyard who shal gather the grape shal it not be he that planted the vine and if the Father haue a Son to whoÌ„ shall he rather do seruice then to his father who begot him For this cauâ—e it is that the law saith that it cannâ—â— be imagined how much authoâ—itâ— the father hath ouer his son which â—o far extendeth it selfe that the father being in necessity may lawfully â—â—ll his son for in respect of that that he gaue his son that beeing which hee hath the father likewise hath gotten that power ouer him that it is lawfull for him to do with his son what him lâ—st If therfore so great be the dominion the authority so authentique which the father hath ouer his son what prerogatiue shall his be from whoÌ„ the being of al parents are deriued as well in heauen as in earth And if they as Seneca saith who receaâ—e a good turne ought to imitate a fertill field that yeeldeth much more thâ— it receaued how can we answer God after this manner of gratuity when as we cannot yeeld him more then we haue receaued froÌ„ him although we gaue it him also And if â—he which giueth not more theÌ„ he receaued obserueth not this law what shal we say of him that giueth lesse then that which was bestowed on him And if as Aristotle testifieth we can not equiualâ—ently yeeld recompence to the gods our parents how shal we equâ—l the blessings of god which hath bestowed more vpoÌ„ vs then all the fathers which are in the world And if it be a hainous offence for a son to be disobedieÌ„t to his father what impiety shal it be to rebel against god who vnder so many bounties is our father yea in comparison of whoÌ„ no man amongst men deserueth the name of a father This is that which iustly he expostulateth by his prophet If therefore I be your Father saith he where is mine honour and if I be your Lorde where is my feare Against the same ingratitude another prophet inueieth in these words Wicked and peruerse generation wilt thou requite thy Lorde God thus thou foolish and insensate people what is he not thy Father whâ— possessed thee and created thee These are they that lift not vppe their eyes to heauen neither behold themselues being forgetfull of them â—elues For if they did behold them sâ—luâ—s they would seuerally aske of themselues and endeuour to know what is their first originall what theâ—r first beginning that is of whom they were made and to what ende they were created For by the knowledge thereof they should at last attaine the knowledge of that which in deede they ought to doe And because men doe it not they liue as if begotten of themselues After which manner liued that accursed King of Egipt whom God threatned by his Prophet saying Behold I come to thee Pharao king of Egipt thou great Dragon that liest in the midst of thy floods and sayst It is my flood I made it for mâ—â—elfe After this manner speake â—ll they who forgetting their Creator as that created by themselues doe not acknowledge their maker Bâ—tter did S. Angustine who by â—he knowledge of his beginning attaynâ—d the notâ—ce of his Creator saying in onâ— of his priuate Mâ—ditations And I râ—turnâ—d to my selfe and I enâ—â—â—ed into my selfe and I â—ayd to my â—â—lâ—e What art thou and I aunâ—â—erâ—d my self a reasonable mortâ—ll man and I began to discusse â—hat that was and sayd Whence comes this so named creature ô my Lord God whence but from thee Thou madest me not I my selfe Who art thou Euen he by whom I liue he by whom all thinges liue Who art thou Thou Lorde my God true onely omnipotent and eternall that alwaies liuest and nothing dieth in thee Tell me thine humble seruant my God tell thou mercifull to me a miscreant tell I pray thee for thy mercy sake whence is this liuing creature but of thee Shall any man be the maker of his selfe is life and being drawne from any other but thy selfe Art not thou the chiefe good from whence all being is For whatsoeuer is is from thee because without thee there is nothing Art thou not the fountaine of life from whom floweth all life For what so euer lyueth liueth by thee because without thee nothing lyueth Thou therefore Lord madest all things Shall I then aske who made mee Thou Lord madest me without whom nothing is made Thou art my maker I thy workmanship I giue thee thankes ô Lord my God by whom I liue and by whom all thinges liue I giue thee thankes ô my Creatour because thy handes made mee and fashioned me I giue thee thankes my light because thou hast illuminated mee and I haue found thee and my selfe VVhen therefore thou layest in this confusion darknesse and profundity of nullity as it be sayde it pleased the diuine bounty and merâ—cie without any merrit of thine of his meere grace to shewe in thee his vertue and omnipotencie and by his mighty hand to take thee out of thâ—se obscurities and that depth of confusion to bring thee fâ—om not being to a beeing and â—o create thee that thou mightest be a â—ubstance Yet would hee not as tesâ—iâ—ieth Saint Augustine that thou shouldst be made like a stone like a birde or like a serpent but according
amongst ancient Writers of a famous Painter that depainting the funeralls of a certaine Kinges daughter shaddowed about the circuite of the heirse many of her kinsmen alâ—ies standing with sad and afflicted lookes next them her mother more pensiue then the rest but when he came to delineate the Father he couered his face with an artificial kind of shadow expresâ—ing thereby thâ—t Art was deficient in this place by which new e inuention hee expessed the greatnes of the dolor After the same manner all our vnderstanding art eloquence are defectiue in declaring this vnspeakable benefite of our redemption For which cause perhaps wee might haue done farre better if wee had worshipped the same with silence that in some maner by this deuice wee might expresse the greatnes thereof The benefit of our creation is vnspeakable but of our Redemption more admirable for God created all things with the onely beck of his will bâ—â— for mans redemption hee trauailed thirty and three yeeres he shed hâ—s blood neyther had he either member or any sence which was not excruciate with a perticuler greefe It seemeth therefore that an iniurie should be done to so glorious a mistery if any man shoulde imagine that he could expresse the same with humane tongue What therefore shâ—ll I doe shall I speake or holde my peace I must not be silâ—nt and I cannot speake Howe may it bee that I should conceale so immesurable mercy and howe may I expresse a mistery so sublime adorable It is ingratitude to conceale it and to speake thereof it seemeth rashnes presumption For which cause I â—esâ—ech thee ô my God that whilst I am to speak according to my rude vnderstanding of this thy immesurable glory thy holie Spirit may moue and moderate my tongue like the penne of a ready writer After that man was created setled in the Paradise of delâ—ghts in high dignity and glorâ— yea by so much was bouÌ„d to God by straight bonds by how much he had receaued more greater benefites at his hands he becam vndutiful rebellious of those things from which he ought to haue takeÌ„ greater cause of loue towards his Creator of the same he tooke greatest occasions to betray him For that cause was hee thrust out of Paradise thrust in exile yea allotted to infernal paines to the end that hee that had beenâ— made companion with the deuill in sinne should be also associate with him in punishment Helizeus the prophet said to his seruaunt Giezi Thou hast taken siluer rayments from Naaman therefore Naamans leprosie shall cleaue vnto thee and thy seede for euer Such was the iudgement of GOD against man who wheÌ„ he had affected the goods and riches of Lucifer namelie his pride and ambition it was iust and requisite that he should be infected with the leprosie of the same Lucifer which was the punishment of his pride Behold therefore man made like vnto the deuill Nowe the diuine iustice might haue left man by al right in this miserable estate euen as he left the deuil without any contradiction expostulation yet would hee not doe so but rather did the contrary chaning his wrath into mercy by how much the more iniury he had receiued by so much the more grace would he shew his loue to mankind And whereas also he might haue repaired this ruine by an Angell oâ— Archangel he would com himselfe But how in what form cam he howe redeemed hee vs What humaine tongue wil expresse this vnto vs WheÌ„ as he might haue com in maiesty glory he would not but he came in great humility pouertie Christ established such friendship betwixt God vs that not only god forgaue man all his sin receiued him into his fauour made him one and the same with him by a straight coÌ„nexion of loue but that which exceedeth all greatnes he made such a similitude correspondence betwixt himselfe mans nature that amongst all thinges created there might no such coÌ„formity be found as are the Deitie and humanitie for they are not one the same only in loue grace but also in person Who durst euer but haue hoped that that so wide wound shold haue been closed after this manner who might euer haue imagined that these two things betwixt which there was so much difference of nature offence should so closely bee vnited not in one house not at one table not in one grace but in one and the same person What two things may be thought more contrary theÌ„ God and a sinner and what is more neerly annexed or more commixt then God and man There is nothâ—â—g more high then God saith S. Bâ—â—nard theâ—e is nothing more â—ile abiect thâ—n duâ—t of which man is foâ—â—ed Notwithstanding God descended vppon the earth with such humilitie ascended with so much sublimitie froÌ„ the earth to God that what soeuer God did the same the earth is sayd to haue done whatsoeuer the earth suffered that likewise God suffered Who wold haue said to a man when hee was naked assertained that he had incurd the displeasure of our Lord when hee sought retyring places in Paradise wherin he might hide himselfe who I say woulde then haue said to him that the time should one day com wherein this so vild substance shold be vnited with God in one and the same person This vnion is so neere and faithfull that at such time as hâ—s humanity was to be dissolued which was at the howre of his passion 〈◊〉 was rather strengthned then weakened Truly death might seperate the soule from the body which was the vnion of nature but neither could he separate God from the soule or draw him from the body for such was the vnion of the diuine person that what is apprehended once with so firme an vnion it neuer will forsake And all these thâ—nges GOD would so doe that by this benefite he might inflame vs with more loue towards him and by this example more straightly oblige vs vnto him Now therfore if thou art so much indebted to thy Redeemer for that in his own proper person he would come to redeeme thee how much owest thou for the means it selfe by which hee redeemed thee vvhich meanes most assuredly was mixed with mighty griefes tribulations Truly it is a great benefite if anie King shoulde forgiue a thiefe that punishment which he ought to suffer for his offence But that the king himselfe shoulde suffer himselfe to be tyed to the post and receiue the stroakes vppon his owne shoulders that shold be an vnspeakable benefiâ—e a bounty beyond coÌ„parison Ah my Lord for the loue of mee thou wert borne in a stable lâ—â—d in a harde manger for mee werâ— thou circumcized the eight day for me flying into Egipt thou wert banished seauen whole yeares and for me thou sustainedst diuers persecuons and wert prouoked by diuers mockings and infinite iniuries For my sake thou
〈◊〉 were the actions of the liuing members of his Sonne who worketh 〈◊〉 them all goodnes From the 〈◊〉 dignitie it proceedeth that when as these iustified require fauor at God handes they demaund it with grâ—â—t confidence for they knowe thâ—â— they aske the same not for themselues onely but also for the 〈◊〉 of GOD himselfe who in them and with them is continually honoured Neyther doe the diuine benefites heere take theyr end for to all the fore-sayd graces thys is annexed at the last to which all the other are disposed namely the right and possession of eternall lyfe which is giuen to the iustified For euen as that our most mightie Lorde in whom at once infinite iustice and mercies doe shine 〈◊〉 adiudgeth all sinners which doe not repent them to eternall punishments so assumeth hee all truly penitent to eternall life These theÌ„ are the benefitâ— which that onely benefite of Iustification comprehendeth in it selfe which Iustification Saint Augustine esteemeth more then Creation for God created heauen earth by his onelie word but that hee might truly sanctifie man he 〈◊〉 his blood and suffered so many and so diuers tortures for him If therefore wee are indebted to this God such and so many wayes for our creation howe much more owe wee him for our sanctification which benefite by how much more greater labors and afflictions it is attained by so much the more it obligeth vs. But although a man doe not yet euidently know whether he be truly iustified yet euery one may haue great coÌ„iectures of his iustification amongst the which this is not the least namely the ameÌ„dment of life when as hee that was wont to perpetrate a thousand sinns in one day now committeth not one Hee that is such a one let him remember with what iust cause he is bound to serue such a sanctifier who redeemed him deliuered him from so many euils stored him with so many blessings as are hetherto reheaâ—sed And if any man yet be entangled in the vngracious race of his life I knowe not by what meanes God may more mooue him to forsake that condition then if he set before his eyes all the â—â—â—lls incommodities and perrils which sinnes bring with them which a little before haue beene numbred vp by vs aâ— also in shewing him the treasure of great benefites which spring from this incomparable blessing The Argument The graces gifts of the holy-Ghost and those wonderfull effects which they worke in vs are such and so many that whether a man will or no except hee will be altogether ingratefull hee ought in leauing his loose behauiour to intend the seruice of God No lesse are the benefites of Baptisme and most great bounties of the Sacrament of the Eucharist all which inuite vs to the amendment of our liues CHAP. 12. THose things which we haue hetherto spoken comprehende not as yet all those kinds of benefits which the holy ghost worketh in the soule of a man that is iustified neyther is Gods liberalitie concluded in those termes For it suffiseth not the diuine Spirit to haue led man in by the gate of iustice but after that man hath entred hee is likewise assisted by the same Spirit and is led by the hand into all his wayes till the waues of this stormy sea beeing ouer-ceased hee attaine safe and secure to the hauen of saluation For after that by the means of the foresaid benefite the holy ghost hath entred into the iustified soule hee sitteth not there idle it suâ—ficeth him not to grace the soule with his presence but with his vertue also hee sanctifieth the same working in her and with her whatsoeuer is conuenient for her saluation Hee sitteth there like the Father of a familie in his house gouerning the same hee sitteth there like a Maister in a schoole administring it like a gardner in his garden trimming it like a king in his kingdom ruling it like the Sun in the world illuminating it Finally like the soule in the body giuing him lyfe sence motion not as the forme in his matter but as the Father of his familie in his houshold What therefore is more blessed and more to bee desired then for a man to haue in him-selfe such a guest such a guyde such a companion such a gouernour finallie such a tutor and helper who beeing all in all worketh also all things in the soule in which it abideth But especially like fire hee illuminateth our vnderstanding inflameth our will and exalteth vs from the earth vnto the heauens Hee like a Doue maketh vs simple milde peaceable and friendes to all men Hee like a clowd cooleth vs and defendeth vâ— from the burning lust of the flesh and tempereth the madnes and fury of our passions Finally hee like a â—â—hement winde mooueth and inclineth our will to all goodnes seâ—ering the same and drawing it away from all euill inclinations vntill 〈◊〉 last the iustified attaine that perfection that all the vices are hatefull vnto them whicâ— they first loued and the vertues beloued which they 〈◊〉 hated As Dauid manifestly coÌ„fesseth the same to haue chaunced vnto himselfe For hee sayth in a certaine place That hee hated and abhorred iniquitie And in another place That heâ— delighted in the way of â—he â—estimonies of our Lord euen as in all â—iches The reason was because the holie Ghost had â—â—illed into 〈◊〉 soule the woâ—â—wood of earthly things and the honey of the diuine Commaundements in which thou seest manifestly that all our blessings are to be ascribed to this holy Spirit so that if wee decline from euill he is the cause if we doe good wee doe it by his meanes if we perseuer in goodnes by him wee peâ—seuer and if reward be giuen for good by him it is giuen Heere also no small oâ—casion and matter iâ— offred vs to discouâ—se of the benefites of the Sacraments which are but as it were the instruments of our iustification but especially of Baptisme and the Eâ—câ—â—rist For 〈◊〉 Baptisme we are clensed from originall sinne deliuered from the power of the deuil made the 〈◊〉 of God and 〈◊〉 of his kingdom In Baptisme my brother Christ espoused thy soule vnto himselfe and decâ—ed it with iâ—wels iemâ— woâ—thy so high an order of which 〈◊〉 are grace vertue the gift of the â—â—ly Ghost and others 〈…〉 ornaments such as Isaac 〈…〉 Rebecca when hee tooke her to wife What therfore hast thou doâ—â—e that thou shouldst deserue to receiue the least of these things How many thousand I say not of men but of nations are excluded from these blessings by the iust iudgement of God What had become of thee if thou hadst beene borne amongst these nations yf thou hadst not attayned the true knowledge of god but hadst adored blocks stones Howe much art thou indebted to thy Lord God that amidst so great infinite a number of reprobates he would that thou shouldst be reckoned among the
to which the iust doe direct their course when-so-euer anie tempest of this world dooth assaile them and like a strong shield wherein all our enemies darts are receaued without any wound It is as it were a gadge or prouant hidden to â—hich in time of famine all the poore maâ— repaire and take bread It is that Tabernacle and that shaddowe which our Lord promiseth by Esay that it should be to his elect a shelter in the heate of the day and a couert from the storme and raine that is from all aduersity and prosperity of this worlde Fâ—nally it is a medicine and common remedy for all our euils For it is most certaine that what soeuer we iustly faithfully and prudently hope from God we shall receaue the same so that it be necessary for our saluation and pertaine therevnto Therefore Cyprian caleth the mercy of GOD an inexhaunst fountaine of goodnes and hope or a vessell of confidence wherein those benefites are contayned and hee sayth that according to the quantity of the vessell the proportion of the remedy shall bee likewise correspondent For in regard of the fountaine the water of mercy shall neuer faile Euery place sayth our Lorde to the chyldren of Israell which the step of your foote shall tread vpon I will giue you So all the mercy vpoÌ„ which a man shall settle his foote shall be his The wicked also haue a certaine hope yet not a liuing but a deade hope for sinne taketh away the lyfe thereof therfore their hope worketh not in them the effects which we haue aboue rehearsed Of thys hope it is written The hope of the wicked is like the downe that is tossed vp like the light foame which is scattered by the storme like the â—moake which is dispersed by the winde By which you may perceiue howe vaine the hope of the wicked is And not onely is this hope vaine but hurtfull deceitfull and dangerous also as GOD warneth by the Prophet Wo vnto you you sonnes forsakers that is you that haue forsaken your Father saith our Lord that you might doe counsaile but not of me c. hoping for helpe in the strength of Pharao and hauing trust in the shadow of Egypt And Pharaos strength shall be confusion vnto you that which followeth And in the chapter which foloweth Woe to you that descende into Egipt for help hoping in your horses c. You see heere that the hope of the wicked is flesh of the good spirit the one of them to bee nought els then man the other to be God So that what difference there is between god man the same is there founde betweene hope and hope What difference there is betweene both the hopes the Prophet Ieremie aptly describeth Chapter 17. Cursed saith hee is the man that trusteth in man c And after hee hath expounded this malediction he opposeth the blessing of the righteous Blessed saith he is the man that trusteth in our Lord c. ¶ Of these sixe fore-sayde Priuiledges and their contraries hath he entreated lib 1 part 2 of the Guide of a sinner Chapters 13 14 15 16 17 18. The Argument The riches of vertue are not circumscribed within these priuiledges only but they haue also other six annexed vnto them no lesse valuable theÌ„ the former as are That it maketh the man in whom it abideth possessor of the true liberty of thâ— Spirit and free from all perturbâ—tions That it filleth the hart with incredible peace That God heareth the prayers of good men That the diuine assistance is alwayes neere them in all their tribulations That all good things are bestowed on the godly which are any wayes necessary in this life That the death of the righteous is pleasant blessed peaceable to which goods so many euils are opposed which make the life of dissolute men miserâ—ble and vnhappy CHAP. 15. THe seauenth priuiledge of Vertue is the true liberty of the minde of which the Apostle speaketh Where the Spirit of our Lord is there is liberty Thys liberty our Lorde promised the Iewes when he sayd If you shall continue in my sayings you shall truly be my disciples and you shall knowe the truth and the truth shall deliuer you that is shall giue you true liberty They answered hâ—m We are the seed of Abraham and we haue not as yet serued any man how sayst thou then yee shall be free Iesus answered said vnto them Verily verily I say vnto you Euery one that doth sin is the slaue of sin now the seruant remaineth not in the house for euer but the sonne remaineth for euer If therfore the Son hath deliuered you you shal be truly free In which words there is a double liberty insinuated a false and a true The false is theyrs who haue theyr body free but their soule captiue subiect to the tyrannie of their own passions and sinnes such as was that of Alexander the great who beeing King of the whole worlde was a slaue to his owne appetites and vices The true is of those which haue theyr mindes voyde of all thoâ—e tyrants although they haue theyr bodie sometimes free somtimes thrale and captiue Such as was that of the Apostle Saint Paule who although he were captiue and held in bonds yet in spirit he flew thorow the heauens and by the doctrine of his Epistles seâ— at liberty the whole world This true liberty is of those that follow vertue but the false is of those that lye drowned in vice and sin ¶ Of this liberty of the good thraldome of the wicked there is a most excellent and copious treatise in the first booke of the Guide of a sinner part 2. chap. 19. to which place we refer the Reader The eyght priuiledge is the peace of the interior man which the studious in verâ—ue doe enioy Now it â—s to be noted that there arâ— three sorts of peace The one with our neighbour of which Dauid speaketh when he sayth I was peaceable with those that hated peace when I spake vnto them they imâ—ugned mee without a cause Another peace is with GOD of which the Apostle sayth Being iustified therefore by fayth let vs haue peace with GOD. The thyrd is that which a man hath with himselfe Nowe that I say thus let no man admire for it appeareth that in one and the same man there are foundeâ— two men and they contrary the one against the other as are the interior and exterior or the spirit and flesh the appetite and reason VVhich contrarietie not onely combatteth the minde with cruell assaults but troubleth the whole man also with his passions ardent desires and raging hunger The godly therefore hauing grace the gouernour of aâ—â— their sences appetites and all their wil resigned into the hands of god are not by any encounter so perturbed as that they loose theyr interior peace This peace is promised by our Lord to the louers of vertue by the kingly prophet
happeneth daily to thosâ— men that are conuersant in this affaire For not knowing in the beginning the value of this merchandize because they are not spirituall noâ— haue any feeling of that which lyeth there-vnder out being carnâ—ll they thinke it to be deere and of no value But when they begin to tast how sweet our Lord is they presently glory of their reward because there is no price worthy of so great a benefit Consider how that Merchaunt in the Gospell ioyfully sould all that which he had that he might buy the field in which he had found the treasure wherefore therfore doth not a Christian contende hearing this name to know what it is Truly it is a thing to be wondred at If some toy-boaster should assure thee that in thy house and in such a place a treasure were hidden thou wouldest not cease to digge and seeke and prooue if that were true which hee saide But whâ—reas God himselfe affâ—rmeth that there liâ—th an incomperable treasure hidden in thy mind wilt thou neuer be perswaded to seeke it out O how quickly shouldst thou find this treaâ—uâ—e if thou didst onely know how neere our Lorde is to all those that â—ruly call vpon him Howe manie men were there in this world who weying their sinnes and perseuering in prayer haue obtayned the remiâ—sion of their sinnes in lesse then onâ— weekes space haue opened thâ— earth and to speake more aptlâ—â— haue found a new heauen and a new earth and began to feele in themâ—selues the Kingdome of God How great is that which our Lord doth who sayth At what time so euer a sinner shall repent him of his sinnes I will no more remember them How great is this that this most loâ—uing Father dooth who vppon thâ— short and scarce ended prayer or thâ— prodigall Sonne could not containe himselfe any longer but thaâ— hee embraced him and receaueâ— him with great ioy into his house Returne therefore my brother to this gracious and bountifull Fatheâ— lift vppe thy heart in time conuenient â—nd faile not incessantly to 〈◊〉 At the gates of his mercy and assâ—â—redly beleeue that if thou perseuer with humility hee will at 〈◊〉 aunswere thee and shewe thee the secret treasure of his loue which when thou hâ—st apâ—rooued thou shalt say with the spouse in the Canâ—â—cles If a man shall giue all the substance of his house for loue hee sâ—all esteeme it as nothing The Argument It greatly deceaueth a Christian man to perseuer in his sinnes and to excuse himselfe and say that hee will in short space amend his life for it blindeth his soule and buriâ—th it deepely in euill custome so that he accustometh himselfe more and more in sinne and causeth vice to take so deepe roote in man that but very hardly it may afterwards be rooted out CHAP. 17. NOtwithstanding all these which defende the cause of vertue suffâ—cientlie enough the peruerser sort haue as yet certayne Arguments whereby they labour to defend their slothfulnes Hee seeketh occasion that will forsake his friend But hee that doeth this is at all times wooâ—thy of reprehension For there are some who will aunsvvere in one onelie vvorde saying That heereafter they will amend their liues but that now they cannot that they exspect some otheâ— time some other oportunity to performe the same thinking now thaâ— it is hard and that some few yeereâ— heereafter it will bee more easie This errour truly is very great and greater then which may not any one be founde out For if a man wilâ— perseuer in his euill life and heape sinne vpon sinne how can he afterward more easily leaue them wheâ— he shall be accustomed in his sinne and the habites of his minde are more depraued For in that future time which hee proposeth to himselfe if hee proceedeth in his wickednes that euill custome will be more confirmed and nature more weakned The deuills power shâ—â— be greater in thee and thou shal be farther seperated from God and therefore grow more blinder moâ—â— addicted to sinne and as it were buried in the same If therefore the difficulties of this cause be such who is hee of so corrupt judgement amongst vs that beleeueth his conuersion wil hereafter be more easie â—he causes of the difficulties euery â—â—ves encreasing For whereas daiâ—â— sinnes are heaped on sinnes it is â—ot to bee doubted but that the â—nots wher-with the soule is bound 〈◊〉 multiplied the chaines whereâ—y it is tyed made stronger The â—â—derstanding in time to come shall be more obscured through the vse of sinne the will shall be weakened to good works the appetite shall be more prone to all euill and the will â—hall be so weakned as that the apâ—etite may not be subdued thereby Which since it is so how can it be that thou shouldst beleeue that in â—uture time the affaire of thy conâ—ersion will be more easie to thee And if thou say that thou canst not â—uer-ferry the Foord in the morâ—ing when as the water is yet at the â—est ebb in the euening when as the â—hannell is full and the flood like a Sea ouer-floweth how canst thou get ouer it If it seeme hard vnto â—hee to roote out this new plant of â—hy offences what wilt thou doe when it hath taken deepe roote and â—leaueth more strongly to the earth â—hen euer it did before Put the case that thou art nowe to fight with a hundreth sinnes and heereafter thou art to battell with a thousand nowe with the depraued custome of one or two yeeres then perchaunce with the imperfections of tenne yeeres Who therfore told â—hee that in timâ— to come thou mayst more eaâ—ily beare thy burthen which at this present thou canst not sustaine wheâ— as neuerthelesse both thy sinnes arâ— daily multiplied thy euil customeâ— encrease Doost thou not markâ— that these are the cauilations of euilâ— debters who because they woulâ— not repay the money they had borowed defer the payment from daâ— to day But what amongst diuers otheâ— thinges shall I say of peruerse cuâ—stome and the violence of his tiranâ—nie which detayneth a man confâ—â—â—med in his wickednes It is an ordâ—â—narie thing that he that driueth in 〈◊〉 naile first before he striketh it witâ— his hammer he firmely fixeth it anâ— the second time more firmely anâ— the third most strongly So in 〈◊〉 our euill workes that wee doe as 〈◊〉 were with a great mallet wee moâ—â— deeply infixe sinne in our soules and â—â—ere cleaueth it so vnmooueablie that nothing may be founde that may drawe out or expell the same Hence it is that wee often see their â—ge to growe childish who haue consumed all theyr whole lyfe in wickednes and offence to ouerâ—â—ow with the dissolutions of their fore-passed age althogh those yeeres repugne and nature it â—elfe abhorres the same And when as now nature her selfe is already wearied decayed yet doth that custome which is as yet in force wander round about â—eeking for impossible pleasures so much may the