which is the cause of the dimming of thy sight vnto the other go thou and drie vp the catarre which is the occasion of thy deafenesse and then thou that art blindish shalt see our excellent paintings and thou that art deaffish shalt heare our delicate and pleasant songs For as the pleasure of the sences cannot be well tasted nor relished but by such as haue whole and sound bodies no more can the contentation and delight of the minde wherein resteth our chiefe felicitie be perceiued by any but by such as haue cleansed their soules of all sinfull and corrupt lusts which as filthie botches and blaines extinguish the vitall spirits in that part of the body wherein they are engendred Heere then you see what you must do if you determine to make your selues capable to taste of the fruits of this euerlasting happinesse I right well know that ye are so brought vp euen from your youth in the pleasures of your sences and make so much of them as that you are afeard yee shall lose them without I leaue this as a pawne vnto you which will bring vnto you farre more infinite greater pleasure and wherewith I will feast you and quickly shew it you But who is able to make men that are no better then dust and ashes to see the estate and disposition of a pure and innocent soule whose action is perfectly blessed and altogether heauenly wherin consisteth this most excellent contentation In very deed you presse me too too sore and craue at my hands more then I am able to do But because I am loth to discourage you and make you mal-content I wil do for you whatsoeuer I am able And I will deale with you as the carriers about of monsters do For they set vp their pictures at the corners of the streets and hang out the portraitures of them at their owne lodgings and when the people haue paid their money at the comming in of the gate then they shew them their naturall and liuely bodies Now the sight which I inuite you to see is this VVisedome which we may rightly say to be the very truth and knowledge of all things but especially of heauenly things which is full of vnspeakeable cleerenesse brightnesse and splendure and which also if we might behold face to face and in her naturall excellencie would rauish vs with her loue and cause vs hate these base and earthly things with the loue of which we are so farre sotted euen to our very destruction I will heere hang vp as it were vpon the beaten high waies pictures and images so that if ye be disposed to go right on to the gate yee shall see both the image and the embosting of them which is without all doubt most maruellous and when you haue paid your custome and passed the borders and limits of this life you shal see that which no tongue is able to vtter nor eare able to heare But to make you acknowledge at length what this is and plainly to prick out vnto you some draughts hereof I beseech you consider euen of the things which you so wonder at heere in this world and so greedely and egerly labour for and hunt after and you shall finde that if you go onely step by step on them and follow still your way that they will at last bring you vnto the knowledge of that which you at this day desire But because that in stead of going on them you settle your selues and sit fast down vpon them you your selues become most vile and filthie by them Now let vs see a little why you thus satisfie your sences and from whence this pleasure and tickling delight springeth wherein you establish the seat of your worldly felicitie Commeth this from the obiect of naturall things that are growne vnto perfection Are these the well mingled sorted and setled colours and the exactly obserued proportions and dimensions which thus please the eyes What other thing admire you in a medow ennameled with a thousand goodly and odoriferous floures and so richly in diuerse places with sundrie colours bedecked What other thing admire you in the stately buildings of kings in their Bracelets Chaines and other Iewels and in the Tables of most excellent Pictures but onely this curious obseruation Yea what other estimation make you of the most faire sweete faces of women with whom yee effeminately burne in loue but an equall proportion and exact diligence of nature in the conformitie and assemblie of many things differing one from another What other thing is the sweetnesse of one especiall voice of a man or the melodie of many together in consort but a iust and orderly continuation of them all together or suddaine motion of many voices according to a naturall rule and proportion of the same And what other thing is the most pleasant and sweete sauour that a man can possiblie smell but a certaine temperature both of heate and moisture and a certaine qualitie imprinted in a bodie by the suddaine motion of one or many causes Neither is any thing sweet and pleasant in the most delicate meates and sauoures but a certaine measure of well mixed licoures Neither doth the touching of them bring or yeeld any other pleasure but a certaine equalitie and length which we finde in naturall bodies Now marke then all the pleasures which your sences can possibly receiue yee consume the whole time of your life onely about thē for for them alone ye wearie your bodies with continuall toiling moiling and for them alone yee striue against the winds and crosse the seas If then yee finde that all these particular things do possesse your minds by a certaine vaine shew of beauty and excellencie what will yee then say when as yee shall consider of them all at once and at one view euen from their first beginning vnto the highest degree of their perfection Shall yee not see the selfe and the same difference betweene them that is betweene one stone alone and an whole proude and costlie Pallace and betweene one voice and a complet and full noise of musick and betweene one finger and the whole bodie What matter can you make of all these particular things especially of these earthly things when as in lifting vp your eyes towards the Sunne and Starres yee behold the world from the highest part of heauen to the lowest part of the earth euen from the beginning of the same vnto the end thereof and consider how many wonderfull things are depainted and set foorth on euery side If so be then we haue done it to feed and satisfie our sences onely with the communicating of these beautifull and excellēt things it must needs be that we haue done it at the least by reason of the whole workmanship and frame of the same the elegancie whereof consisteth in the accordance and assembly of all the other particular beauties ornaments thereof But our soule which lancheth and stretcheth forth her desires and wishes farre
filthy lusts vsing himselfe vnto this continuall continēce wil endeuor himself if he possibly can to cōserue this treasure of virginity wherin lieth a great purity of the mind perfection of vnderstanding they chiefly conserue the same which cōmunicate themselues with the spirit of God which gaue S. Ierome occasion to say according to Varro That the reward of virginity was diuination because that diuination is nothing els but the knowledge of the truth to come which we attaine vnto by communicating with God that which we neuer can obtaine except we keepe our selues pure from all earthly and beastly affections So as as we haue before said if that our infirmitie surmounteth our discourse we may make our intemperance lawfull excusable in rightly vsing the remedie which God hath giuen vnto our infirmitie and so be like vnto those first Christians of whom Tertullian said That they were not borne men but for ther wiues Let vs therefore with reuerence enter into this societie of marriage and let it be a coniunction both of the spirit and will a communion both of faith and religion wherein nothing is proper ne yer particular no not so much as the very secret thoughts themselues This is as Themistius the Platonist said a full mixture of all together as wine and water which being once mingled together can neuer be seperated againe Heereby we see wherein the principall effect of this Temperance should rest To stirre vp men vnto sobrietie and detest infamous foule gluttonie or filthy delicacie of meates and drinkes neither is vertue thereby any whit impeached but through bond slaues and transgressours for such lusts very seldome grow in an honest mind Such lusts are very seldome found in the minds of wisemen Although the ages heeretofore haue borne and brought foorth monstrous Sardanapales who made their bellies their God The common cry of the people themselues detest them and are sufficiently reprooued by the voice of the multitude although wisdom should no way deale with them about the matter It is very true that when such spirits are choked with great cheere they can neuer talke of any thing that is either honest or yet godly which should make them capable of that contemplation wherevnto we call them Now when as Philo describeth out vnto vs the liues of these good religious Egyptians he therein noteth out vnto vs such a notable sobriety as that it is impossible for bodies which kept such a diet could any way hinder the beautifull actions of their soule And therefore let vs vse meates and such other like transitorie good things for the strengthening and vpholding of the infirmitie of our bodies as the necessary instrument of the spirit But we must not so deale with our bodies as men deale with the garments of the magnificence of Princes which are so stiffened with embrodery and Goldsmithes worke and so beset with Pearles precious stones as that a man can scarsly stir himselfe when they are on his back but we must make vs such a garment as must serue for euery day and take such a fold as pleaseth vs to giue it There is also another thing which hindreth our soules no lesse thē these passions wherof we haue already spokē And that is choler which to speake truly is the fairest flower of follie and that is that passion which blindeth vs all at once when as it hath once taken hold of vs maketh things appeare vnto vs as it were through a clowd cleane otherwise then in deed they are is so much the more dangerous a guest by how much the more that they that are possessed therewith are mighty of great power authority for the choller of princes which is aided by reason of their power flyeth out like lightning breaketh out before such time as a man can see the flash or heare the crack thereof as the thunder and lightning breaketh a sword in the scabard euē so doth choller punish without knowing any cause insomuch that they pursue their actions for the most part with most tedious and vnprofitable repentance being able to do no more as great as they are but to wish that that which is ill done were vndone For as Pyndare saith God himself hath no other power ouer that that is past but to forget and so they are for the most part driuen to repent them of that at leisure which in their hast they had committed Howbeit for the repressing of this furious hast we must frame a moderatiō of the spirit which we call Clemency by which our wils being vnaduisedly prickt forward to wish euill to another and the desire of reuenge are restrained repressed when as we shall haue this clemency rightly framed in vs by the perfect obseruation of our maners she will temper vs with such a milde and gratious behauiour as shall defend our reason from such a tedious and strong impression as choller is She will make vs take leisure to iudge of things by weight and measure to counsell our friends therunto and disswade vs from beleeuing and trusting too much to our owne selues Wherefore she will infinitely serue vs to perswade our selues that we cannot be offended but with our selues neither yet once keepe in our brests those iniuries which others haue done vnto vs. For if our actions be pure and sound and our life holy and innocent can our venimous and hatefull tongue change it selfe against our neighbour And if we at any time propound vnto our selues to liue to the good liking of any one man whē shall we be able to find the meanes to please all the world and content both good and bad together if we iustifie vs before God and our selues haue cleane and vndefiled consciences nothing shall then do vs hurt Thou wouldest hurt me in my good name and thinkest by falsly accusing me of my life greatly to wrong me and I haue God men and mine owne conscience to testifie against thee to assure and iustifie me Thou maiest haue a will to hurt me howbeit I need not feele it without I will Thou takest and carriest away my goods from me all this mooueth me not or the time was that I had none or I had them when I was so yong as that I knew not what to do with them and lastly although thou haddest left them vnto me yet carried I not them with me when I dyed and I must either leaue them or else they must leaue me And why should I be more sorie for the one then for the other Well thou greeuest me in my body thou beatest and hurtest me and behold the Souldier which returneth very ioyfully from the skirmish carrying his arme in a scarfe maketh more account of his wound then he doth of his life if so be he bring from thence a great gash either in his head or in his face the more he beholdeth himselfe the more he wondereth at himselfe If he come home with the string halt
learne actions full of great continencie and chastitie and finde that he was not onely chaste and a resister of filthie lust but by reason of long exercise confirmed also in all sorts of vertues he shall likewise learne by Iob a rare couragious minde in seeing the aduersities which he endured as being become from a great riche man to be a most miserable poore wretch and from a father of a noble and great familie a man alone and without children standing couragiouslie and continually vnto his tackling his mightie constancie being neuer abated nor his heart any whit at all lessened And when his friends which came to comfort him had prouoked him and fell a iesting at him for his talke and stirring his mildnesse yet could they neuer thereby driue him into choller But if any man would dreame with what magnanimitie he could be able to hold himselfe courteous and gentle and being angrie against sinne loue and make much of the persons that offēd he shall finde Dauid who was a most braue and valiant expert man of warre to be notwithstanding such a one as was farre from reuenging himselfe of his enemies Such a one was also Moses and yet notwithstanding he would be mightely angrie against those that blasphemed the honour of God but vnto such as offended and slaundered himselfe he would be merueilous calme and gentle And therefore we must do as good Painters and Counterfeiters do who taking vpon them to draw out the counterfeit of some man or beast or any other thing else curiously wrought in a table before their faces looking oftentimes vpon the thing which they are counterfeiting do draw the liniaments one after another vntill they haue finished and ended their worke that is to say looking vpon the liues of holy men as vpon liuely images draw out of them the most excellent liniaments of vertue to make vs perfect and to make ours by imitation like vnto them in all goodnesse and excellencie So we returning from labour vnto praiers shall by them make our minds and spirits more liuely and merie as heated and enflamed with a true godly loue For a good and faithfull praier engendreth in our soules a manifest knowledge of the goodnesse of God for that maketh God as it were to dwell in vs as hauing setled him deepely in our remembrances and so by this means we are made the temples of God when as the intent of our minde is not interrupted by any earthly cogitations nor our soule troubled with any suddaine motions but flying and eschewing all other thing retireth her selfe towards God as to her friend and driuing away all peruerse affections which mooue vs vnto intemperance giueth her selfe wholy vnto the studie of those knowledges which lead her vnto vertue And first it is very meet we take heed that we speake nothing impertinently to the purpose but to finde out things after a gentle manner and without contention and to answer vnto that which is demaunded without affectation and not interrupt him that speaketh to the purpose of any thing and to keepe such a moderation in hearing of him as that it might not seeme that he meant by any vaine ostentation to thwart the matter at that time set a broche Neither must any man be ashamed to learne or yet hide that which hath beene taught him by another dealing like vnto wicked women that robbe other women of their children and make their husbands beleeue that they are theirs But we must giue vnto him that hath taught vs all the honour and glory It is best as I thinke that euery man speake moderately and temperatly so as his wordes be not lost before they come vnto the eare neither yet must they bee ouer lowde nor rashlie spoken nor yet vnaduisedly for a man must first consider with himselfe what he will say and then afterward vtter it carie himselfe gratiously in reasoning and to giue a good liking in particular conuersation not with meriments but with beneuolence gratious communication naturall courtesie alwaies flying and auoiding when there is any need of reproouing all bitternesse and eger words He must first frame himselfe to be of an humble and meeke spirit that he might like and please him who hath need of his discourses The manner which the Prophet vsed in reproouing of Dauid is very many times good and profitable for vs who would not by and by and vpon the sudden accuse him of the foule fact which he had committed but told him of his fault vnder the title of another whereby he made him the iudge of his owne sinne so as hauing condemned himselfe he could by no means take any occasion to fall out with him that had reproued him Now he that is humble and cast downe in his cogitations looketh alwaies downward weareth his apparell careleslie his haire long and his garment not made after the fashion so as that humilitie that mourners fashion themselues vnto is naturall in him His Gowne must be girt vnto him but not aboue his loynes for that is somewhat womanish neither yet too loose for that bewrayeth his slothfulnesse His gate must not be slow because it signifieth a soft spirit ne yet ouer-hastie for feare he be noted to be haggar headed The garments are made but for one thing which is to keepe the flesh from heat and cold He must not hunt after colours to please the eye nor exquisit fashions for delicacies sake for they that hunt after these sorts of attires are womanish who beautify their smooth well coloured cheeks and their haire with many strange and diuers coloured paintings The Gowne must be made of such stuffe as that we shall not need to cast another vpon it to kepe vs from the cold His hosing must be of a small price but yet of such a price as may suffice the necessitie for which he vseth it And generally as in his garments so must he also in all other things haue regard vnto frugalitie and profit As for meate bread will staunch hunger and water quench the thirst of a sound man He may vse salads of herbs as farre as is necessarie to strengthen and brawne the bodie He must not at his meales eate rauenously like an hunger starued Wolfe but shew himselfe alwayes like vnto him selfe sober and temperate in all his desires neither must he in the meane while occupie his minde in playing the foole but dreaming of the nature of things wherewith we are nourished take occasion to glorifie God who gouerneth and moderateth all things for so much as he hath deuised and brought forth so many sundry sorts of meates which by a singular propertie are applied vnto the vse and maintenance of our bodyes And therefore before we go to meate we must geue God thanks for that which he hath bestowed vpon vs and beseech him to bestowe vppon vs in time to come that which he hath promised vs. We must haue but one houre in the day for our meales and that must be also
the more my voice cryeth vnto thee the stronger it is my courage encreaseth more and my praier betteâ— pleaseth me And therefore do I begin againe daily to crie vpon thee Lord heare my praier giue eare vnto my complaint for in praying to thee my God consisteth all mine whole comfort It is my praier O Lord which coniureth thy louing kindnessâ— to purge my sinnes not by reason of the seueritie of the punishment but by the meanes of the effect of the grace which thou hast graunted vnto vs by which thou doest abolish by thy souereigne and absolute power the remembrance of our sinnes 2 And therefore enter not O Lord into iudgement with thy seruant ne yet leaue him vnto the rigour of thy lawes for no man liuing that shall appeare before thee at thy iudgement seate shall be iustified No man shall escape this fearefull condemnation the punishment whereof is not onely cruell but immortally rigorous also Alas O Lord who can be saued before thee It is thou that art offended it is thou that wilt â—ccuse vs It is thou that hast seene ouâ— iniquities and wilt attest them â—nd it is thou that shalt iudge vs. When the accuser shall be witnesse and the witnesse Iudge what shall become of the offendor What defence can he make to iustifie himselfe O Lord my God I will not â—…rrie vntill this blowe light vpon me I will defend me with â—…y fauour and grace to oppose it vnto thy Iustice And thy grace is obtained by the acknowleding and confessing of our sinnes and the humbling and submitting of our mindes Loe I here cast downe my selfe prostrate before thee and lay open my sinnes and therefore I beseech thee O Lord to haue mercy vpon me 3 My sinnes my God the capitall enemie vnto my soule haue so terrified me and cast me downe as that I now lie crawling vpon the ground daring not once to looke vp vnto heauen For so soone as I lift vp mine eyes I see the light which shineth vpon me discouer on the day a great many of sinnes which accuse my conscience And then I feele forthwith shame take holde on my guiltie face and to make me cast downe my countenance vnto the ground a countenance vnworthy to behold the heauens the maister wherof she hath so grieuously offended too too cowardly a face to cast the eyes thereof vpon such places which haue so many thunder-bolts prepared to roote out the guiltie 4 My spirit therefore hath led me into darke places and buried me as a dead man in the cranuies of obscuritie My soule is made very sad in me and mine hart stirreth it selfe like vnto one walking with his nose lifted vp into the weather who through his retchlesnesse falleth into the boâ—rome of a well hauing forthwith thereby beene amazed is incontinent void of iudgement falleth out with himselfe and tormenteth himselfe vntill such time as being come againe to his wits he knoweth both the place wherein he is and vnderstandeth the maner how he fell in and then beginneth by little and little to get vp againe vnto the top thereof and yet is scarslie able to note and marke the place whence he so easily fell 5 And so hauing called to minde as farre as I possibly could the memorie of things past hauing set before me in a deepe meditation the workes of thine hands and hauing exactly considered the perfection thereof yea and remembring the estate wherein thou hast created vs and besides setting before me him by whome I feele my selfe now as it were oppressed vnder the destruction of sinne I cursed in my self the houre wherein my mother conceiued me I abhorred the day which first opened vnto me mine eye lids whereby I might see heauen and earth witnesses of mine infirmitie and in the end finding nothing in the world that in this distresse might comfort and helpe me I at last addressed my selfe vnto thy most excellent maiestie 6 I fell on both my knees before thee I stretched out mine armes and hands vnto thee and my soule thirsting for thy grace waited with a great desire for the same as the chapping ground through heat looketh for a gratious and sweet showre in the hoatest daies of sommer 7 Make hast therefore vnto me O my God for I am already out of breath for loe mine heart fainteth and I am at the point to swound wilt thou stay vntill I be dead I am already so if thou make noâ— hast for my sences do by little and â—…tle faile me my soule glideth gentlie out of me leauing my body without moouing and I am like vnto him who letting his foote bleede in the water looseth his life with his bloud without feeling the occasion or cause of his death 8 If thou O Lord holdest thy selfe aloofe from me and turnest thy face â—…ay I shall become like vnto those that go downe vnto the bottom of hell â—…le death will make my face looke wanâ—… and my feeling to sleepe â—ay a worse thing then this will betide me my God for spirituall death will kill my soule make it horribly a feard and take from her the acknowledgement of thy singular goodnesse and the hope of grace which shineth in thy miracles as a bright shining starre in a darke night 9 Make me therefore O lord in thy good time to vnderstand and feele the effect of thy mercy and when the sunne riseth in the morning vpon the face of the earth let then thy louing kindnesse rise vpon me for the enlightening of mine ignorance and leade me in the way of thy wyll But let it not deale with me O Lord as the sunne dooth who at his fall plungeth him selfe into the sea keeping away his light for a time from poore wretched and distressed men But let thy fauour and grace continually assist and defend mee and neuer depart more from me then my soule doth from my body for thy mercy is farre away more 〈…〉 of my soule theâ— my soule is 〈◊〉 lâ—fe of my bodie 10 And therefore let 〈…〉 neuer forsake me but let 〈◊〉 â—ight direct my footsteps alwayes in thy wayes and leade me continually in the way which must bring me vnto thee For my spirit which hath run it self through the strange â—…ches of this world and strayed into the broad and thicke bushes thereof can neuer find out her tract againe but rusheth out at all aduentures and loseth both her path and also her payne going alwayes back from the abiding place whither she was deteâ—…ned to goe But I my God do alwayes attend thine ayd for it is from aboue that I looke for help 11 I am a captiue in the hands of the most cruell enemies of my life and therefore I most humbly beseech thee ô Lord to make haste to deliuer me I flye vnto thee for refuge receiue mee into thy protection Teach mee what thou wouldest haue me to do for thou art my God whome alone I am resolued now to serue And now away away from me
deceitfull pleasure which heretofore hast bewitched any poore soule and poysoned my spirit thou hast with thy sweet delights fed me and made the wiâ—h a little baâ—… of hony to swallow a deadly potion which running through my members hath so astonished and mortified me as that there is no differeÌ„ce betweene me and a dead man nay worse then that for it is not my body that is thus mortified but it is my soule wherin coÌ„sisteth the principall matter both of this present life and also of the life to come 12 And therfore thy holy spirit must light vpon me to rewarme and fetch againe my dying soule and take it by the hand to quicken and set it in a safe place imprinting therein the image of thy rightuousnesse to serue her as a sauegard against all tentations which besiege her on euery side and threaten her destruction 13 Thou shalt come therefore and at thy comming shalt draw back my soule from tribulation and in shewing of me mercy shalt destroy all those that haue coniured against me And then shall my sorrow haue an end and theirs shall begin and the beginning of their sorrow shall neuer câ—…se But as the streames comming out of the spring heads do still growe larger and larger vntill such time as they enter into the deepe Seas where is neyther brinke nor bottome euen so shall theyr miserie day by day encrease and in the end will heape vppon them extreame dolour and infinite distresse 14 And so shall all they perish which shall vexe my soule for I ô God 〈◊〉 thy faithfull seruant whome thou hast remembred and wilt remember all those who in disdayne of my Lord haue thus shamelesly troubled mee They laughed at my miseries but now behold the season wherein they shall bewayle theirs Thy vengeance beginneth to waxe hoat against them and a man shall see them fall like vnto the leaues of trees in the beginning of winter O God what glorie shall I render vnto thy name and at what end shall I begin to set foorth thy prayse Shall I publish thy goodnesse in creating so many wonderfull works which are vnder the Sunne Thy wisdome in the conseruing of them Shall I preach abroad thy iustice in the condemnation and vengeance of the pride of the Angels the disobedience of men Shall I sing foorth thy mercy in the redeeming of those who by transgressing thy lawes haue cast them-selues downe headlong into the bondage of eternall death vnto what part of thy prayses may the sound tune of my voyce attaine reach Yea put the case that my voyce were sufficient thus to do where are the eares that are able to receiue them I want all things ô Lord for the taking in haÌ„d of this enterprise sauing courage will which being full of feruent affection cry out as much as iâ— possible vnto thee And therefore I humbly beseech thee to ayd their weak indeuours and seeing that the teares of my repentance haue washed away the filthines of my sinne wherwith my spirit was greatly charged burdened geue vnto it now the wings of faith hope that may swiftly carry the same into thine armes to reunite it selfe vnto her first originall being without hauing any other thought but such as may tend to the honor of thy seruice and aduancement of thy glory A MEDITATION VPON THE SEAVEN PSALMES OF the Consolation of Dauid 1594. A MEDITATION vpon the seauen Psalmes of the Consolation of Dauid The Lord is my light c. PSALME 26. AFter I had layeâ— in soâ—… min◠〈◊〉 in â—y tears sighed a thousand times with sorrowe in the â—eckning 〈◊〉 of my sinnes I thought ô Lord 〈◊〉 I hâ—… appâ—ised thy wâ—…th and thereby forthwith to haue ended my miâ—…e◠〈◊〉 alas as I looke vnto the world and thinke with an innocent life â—o conuerse amongst men I see their 〈◊〉 turned vpon me and all their purposes drifts directed to dâ—â—e 〈◊〉 â—o 〈◊〉 stand in doubt whether I be reconciled vnto â—…ee or no and whether thou be satisfied with this my repentance But in turning mine eyes euery way I perceiue that this affliction is common to me and to all honest and good men by the parts that I see playd them on euery side and how their constancie is alwayes in danger and contrarywise to see how the wicked easily regorge pleasure and all maner of benefits maketh me confounded and astonied For on the one 〈◊〉 I caâ—… to mind that thou art the great and mightie God of 〈◊〉 whose 〈◊〉 seeing all â—hiâ—gs â—…weth the deeâ—… â—ecrâ—… corâ—… and whose 〈◊〉 hand reacheth vnto the farthest parts of the world And on the other side I see those that lift vp their heads against thee and oppresse thy poore and â—…noâ—… 〈◊〉 prosper in thy â—ight and dayly pride vp them-selues in the happâ—…â—ucâ—eâ—… of the 〈◊〉 godlâ—neâ— I confesse ô Lord that I stand like a block and as one being blindâ—…ed with this 〈◊〉 am not able to pâ—erce through these thick mists which thus enuiron 〈◊〉 eyes of mine vnderstanding â—uâ— in the end ô Father of lights thou vnseeledst mine eye-lids and enlightning me with the beames of thy wisedome hast made me vnderstand why thou so vsest them and deliuering me from the payne and care wherein I was hast filled me with the assurance of my saluation and geuen me a most certaine consolation comfort So as I do not only at this present care for the thretnings of threatners and disdaine their insolencie but being râ—mpard with wonderfull constancie and great courage I offer my selfe vnto the combat and cry with a loud voyce Come who so euer will and dare for I now feare nothing For although God for a while exerciseth his faithfull seruants yet forsaketh he them not wheÌ„ they stand in need but in such sort compasseth their aduersitie with their forces 〈◊〉 that they become alwayes conquerors in this fight And to say truly so long as I am assured of his mercie what occasion can I haue euer to feare 2 He hath now taken my life into his protection and couered me all ouer with the wings of his power who can enforce him to set me ashore What shall I need to feare seeing that all the world feare and dread him which defendeth me his forces are not the armies of men but legions of Angels his ministers are not Princes and Captaines but thundring lightning and stormes his wrath is not blowes and hurts but earthquakes swallowing vp of Cities and drowning of whole Countreys Thou hast alreadie ô Lord all these armyes and hosts in thine hand and art readie to thunder them against the proude boldnesse of the wicked that haue coniured the ruyne of good men But because my God thou holdest back for 〈◊〉 time the arme of thy diuine vengeance comfort mee in the meane while with a sure hope that thou wilt neuer forsake mee And mee thinketh that thou sayest continuallie vnto mee tarrie a little for the time
and iudgement fayle me the speedelier runne I vnto thee and humbly beseech thee to open my spirit that I may know and vnderstand what thy will is 23 Thou hast taken and held me fast by the hand and set me gently againe in the way of thy will and madest me vnderstand thy purpose and mind nay thou hast done more then that for me thinketh thou hast opened both mine eyes and the heauens all at once that I might see the mightinesse of thy glorie Thou hast I say ô Lord made me to see it for this is a thing whereunto no mortall man without thee is able to reach 24 For alasse should I poore weake thing that I am go to seeke for that in heauen which I cannot very well see at my feet who cannot perceiue but with much ado that which is here oâ— earth before me The eyes of my bodie are very duskish and mistie and the eyes of my soule faâ—re worse and mens thoughts are marâ—ellous vncertaine and weakâ— for the earthly and corruptible body dâ—lleth and maketh idle our spirits and tyeth and bindeth our senses fast vnto the earth in so much as that without thee I can not hope for any thing here below in the world nor yet promise vnto my selfe any certaine knowledge of what thing soeuer What am I able being â—ere vpon the earth to iudge and discerne without thy ayd and without it pleaseth thee to enlighten my spirit with those things which thou hast ordeyned in heauen in the sâ—ate of thine eternitie But thou also ô Lord hast supplyed my want and lâ—d me by the hand to make me see the couâ—sâ—… of thine eternall wisedome thou haâ—… 〈◊〉 it were made me in loue with 〈◊〉 and hast heaued and thrust my 〈◊〉 out of my body to maâ—e 〈◊〉 capable of the heauenly light and of thy wise purposes 25 Surely when I consider of these 〈…〉 things I am cleane gone 〈…〉 is tâ—…en from me and I am 〈…〉 ô God What is 〈◊〉 my God which thou hast made 〈…〉 the God of any hart of 〈…〉 of my hope and thou 〈◊〉 God â—hoâ—e I esteeme to be my onlâ— felicitie and whome to loue I haue from henceforth destined all my affections I now know ô Lord what thou aâ— how iust and how puissant I will now neuer be abashed more ne yet astonyed to see the strange and wonderfull things of the world whereof I am not able to comprehend the reason For thy counsels are maruellous â—…gh and thy wisedome â—eâ—iâ—ble profound But in the end ô Lord whatsoeuer thou disposest oâ—… here in this world is finished 〈◊〉 Iâ—stice 26 For as many as withdraw them 〈◊〉 from â—y obedience and estrâ—… them selues from thy grace â—…aâ— perish most miserably and â—ll they which breake the faiâ—h of the 〈◊〉 which they haue sworâ—… to â—eruâ— theyr concupiscences and 〈…〉 and goe â—n whoring with 〈…〉 â—arth and 〈…〉 all they thâ—… 〈…〉 sciâ—… and proâ—… 〈…〉 vnto 〈◊〉 and 〈…〉 shall be rooted 〈…〉 the â—…y of thy reueâ—ging 〈◊〉 27 〈◊〉 as for me 〈…〉 depart from thee neither hope for 〈◊〉 other felicitie but 〈…〉 stick faâ—… 〈◊〉 â—…y â—…des as 〈◊〉 I â—…ll â—…uer dâ—pâ—rt â—hence I will so stedfastly lookâ— vpon tâ—eâ— as that I 〈◊〉 obserue 〈◊〉 tâ—…nâ—ling of thine â—yes and so confirme my selfe vnto whatsoeuer thou desirest of me follâ—… ranke by ranke whatsoeuer thou coâ—…andest 〈…〉 iâ—…eâ—d 〈◊〉 pâ—… 〈…〉 aâ—d seeing I 〈◊〉 thee to be altogether good and almightie and 〈…〉 â—…redly beleeue that 〈…〉 also will I constan◠〈…〉 wilâ— assist me and gâ—u◠〈◊〉 all 〈◊〉 that are necessary for 〈◊〉 O how 〈◊〉 câ—…lâ—Ì„t most assured iâ— tâ—…t 〈…〉 is 〈◊〉 vpon the 〈…〉 good almighty God 〈…〉 mâ— such 〈◊〉 â—…mbâ—… 〈…〉 of hiâ— beneâ—… 〈◊〉 so 〈…〉 hiâ— liberalitie◠〈…〉 me beleeue that I shall be assured of the reward which he hath promised me if I serue him faithfully Why doest thou my God most liberally bestow vpon me so many benefits why doest thou promise me such infinitenesse seeing there is in me nothing but sinne and infirmitie 28 I right well see ô Lord that it is to the end that I may be the man to declare abroad euery where thine immensurable mercy and vnspeakâ—able goodnes and publish thy prayse throughout all the gates places of resort and secret corners of Syon thine holy Citie To the end that I going vp into thine holy hill amongst those whome thou hast assembled in thy Church for the receyuing of thy blessings and seruing of thy glory might make them vnderstand the secrets of thy wisedome which thou hast vouchsafed to reueale vnto me And that in addressing my voyce with that stile which thine holy spirit hath framed in the same I might vnfold the holy mysteries of thine incompreheÌ„sible wisedome to the end that euery one heaâ—ing me discourse of the knowledge wherein thou hast instructed mee might be had in admiration not of me who am but an hoarse instrument of thy glory but of the maruellous effects of thy quickning spirit who shall embolden me vnto this glorious holy and solemne worke But ô Lord after thou hast for a while entertained vs here in this estate vpoÌ„ this terrestriall Syon lift vp our eyes vnto that heauenly Syon embolden and encourage vs vnto the attayning of that blessed aboad and teach vs which are they vnto whome thou hast promised the same And teach vs also how we must carry our selues to be made worthy of so excellent holy and glorious a dwelling place O Lord who shall dwell in thy Tabernacle c. Psalme 15. 1 THE world ô Lord sith it hath so pleased thee is vnto vs a tedious pilgrimage wee dayly walke therein and cannot finde any nights rest for our wearyed members For if we thinke to lay downe our heads vpon the pillow or bolster to geue our eyes sleepe our afflictions importune vs like flyes yea and the very passions which are bred within our flesh do swell puffe vs vp and venome vs like dangerous scorpions and kill vs if we presently kill not them What are we like to hope after seeing that as we lack strength so must the miseries also needs grow vpon vs seeing that which way so euer wee turne or are any way able to turne vs we shall finde our selues altogether in the middest of the world and this world find it how and where we will is onely full of misery Where then shall we finde rest we shall neuer find it in this miserable life where-into we are put as chief wrestlers to striue against all manner of aduersities but rather ô Lord in thy Tabernacle in the holy dwelling place of thy Godhead where our labors shal be crowned O blessed yea thrise blessed is he for whom thou hast prepared this so goodly and pleasant a withdrawing place for the mitigating and comforting of his paines and griefes past within the bosome of thy grace and resteth himselfe betweene the armes of thy mercy But who
the hand of thy iustice which would swallow me vp Thou shalt turne away the dart of death whose point hath pierced me euen to the very hart Thou shalt lengthen the course of my yeares which my sinne hath already shortened And thou shalt bee contented that thou hast reprooued me without vtterly vndoing me and made me to acknowledge and confesse my sinnes with punishing me for the same 12 And although I thinke my selfe blessed and as it were in most excel-cellent peace yet do I vse nay rather abuse the blessings and riches which thou hast lent and vouchsafed mee yea and although I say I should be drunken with the hony sweet pleasures of this world yet loe a store of affliction and misery is betide me which as a most bitter brooks is come vpon me to drowne me and swallow me vp But as I was about to giue vp the ghost I felt thee taking me by the hand and by a wonderfull helpe drewest me by little and little out of that fearefull gulfe O Lorde the weight that sunke me to the bottome was the waight of my sinnes They lay so thick and heauie on my head and held me so to the ground as that I knew not how to lift vp mine eyes vnto heauen much lesse was I able to hold vp my head and open my mouth to vtter and shew forth thy holy grace and mercy Thou hast broken the chaines of the wicked affections which held me bound vnto these cursed sinnes And neuerthelesse because they are euer before thine eyes and that my repentance in some measure coniureth thy goodnesse and mine iniquity sharpeneth thy iustice yet hast thou cast all mine offences behinde thy back and turned them all away from thy presence to the end there might be nothing betweene me and thy mercy to hinder me from being enuironed by the same as mine only and assured defence But how can this be ô Lord that thou who seest all things both present to come which seest through the earth and piercest the bottomes of our hearts that in regard of me alone ô Lord thou becommest blinde and seest not my sâ—…nes which enuiron me round about O how wonderfull great is thy mercy which blindfoldeth the eyes of thy Deitie which hideth from thee that euery one seeth and maketh thee forget that which thou knewest before such time as it was done 13 From whence ô Lord commeth this great change and alteration in thee whence commeth it that to do me fauour thou puttest so farre from thee thy iustice which is naturally in thee I wonder but yet cannot I tell from whence this thy so great clemency and louing kindnesse proceedeth It is yea it is ô Lord because thou wilt saue vs whether we wil or no and to draw vs as it were by force out of that condemnation which we most iustly haue deserued For thou art the God of glory iealous of honour and praise for thou art alone worthy therof Thou knowest right well that very hell shall praise thee and thou knowest also ô Lord that death it selfe shall set forth thy praise Seeing that thou hast created all things to testifie thine infinite goodnesse and power shall death which is one of thy works make an end of thy praise Yea and seeing thou hast here placed man to lift vp his eyes vnto heauen and to behold thy glory and to sing both with the heart and mouth a continuall hymne therof and if thou take away his life is not that a breache of one of the organes of thine honour And if thou send him to hell is not that to defame thy workmanship Thou hast ô Lord sowne by the mouthes of thy Prophets the truth of thy promises Shall they that are pent vp in the earth gather together the fruite thereof shall they whome the death of the body hath closed vp the eye liddes and whome the death of the soule engendred through their impenitence hath sealed vp the eyes of the spirit making them go groping to hell wandring and stumbling from paine to paine and from torment to torment No no it shall be the liuing man that shall publish and set forth thy praise the man I say that liueth and that liuing life which is maintained by those blessings which thou bestowest vpon vs here on the earth and that life which is nourished by the beholding of thy Deitie and by the blessings which thou hast laide vppe in heauen Euen so O Lorde do I at this day with them seeing it hath pleased thee to conuert my miseries into grace and blessing and to turne away from me death and dolors which brought them vnto mee Mine infirmitie is at this day seeing it so pleaseth thee an argument of thy glory thou workest such miracles in me as are able to astonish an whole world To the end ô Lord that the fathers may tell vnto their children what the effects of thy mercies are how sure the effect of thy promises and how vndoubted the truth of thy word And so whensoeuer the last and hindermost posteritie shall vnderstand what hath be fallen vnto my person it will praise and blesse thy holy name 15 Seeing then my God that thou hast assured me this life I meane this earthly and corporall life graunt me also assurance of this heauenly and diuine life to the end that I being most full of all hope and strength may passe the rest of my daies in praising and seruing of thee continually Mine aboade ô Lorde shall be alwaies at the feete of thine aulters mine action shall bee a song of thy praise and goodnesse and so will goe day and night into thy church lifting 〈…〉 eyes vnto thee and hauing my thoughts fixed on thee I will open â—ine heart and thou shalt fill it with thy grace that it may sanctifie all mine affections and so 〈◊〉 thereby may set forth nothing more then thy glory FINIS
A MOST HEAuenly and plentifull Treasure Or A rich Minerall full of sweetest comforts The Contents the next page will shewe Printed at London by H.L. for Henrie Fetherstone at the signe of the Rose in Paules Church-yard 1609. The Contents of this masse of holy Treatises 1 The holy loue of heauenly wisedome for instruction and institution of a Christian life aright pag. 1. 2. Heauenly Meditations of the seauen penitentiall Psalmes of the holy Prophet Dauid for stirring vp in euerie godly hart true remorse and sacred sorrow for sin pag. 131. 3 Most comfortable Meditations of the seauen Psalmes of Dauids consolation likewise for raising vp the humbled sinner and curing of the woūded soule pag. 211 4 A powerfull Meditatiō of the Lords prayer for holy instructiō and more certain direction how to pray aright and so to obtaine pag. 329 5 Most fruitfull Meditations of the Lamentations of Jeremie for stirring vp of Repentance in time of sin abounding Gods hand for sin striking as now by visitatiō pag. 349 6 The sweete song of holy Ezechias Isa 38. for assuring of euerie penitent sinner that GOD will neuer reiecte them but in greatest extremities send them comfort and turne their teares into Ioye pag. 439. 7 A most Christian and profitable exhortation vnto a sanctified and ciuill life pag. 112. 8 The learned and most worthie Epistle of Saint Basile vnto Saint Gregorie the Diuine pag. 97. TO THE TRVly Noble and Right Honourable EDVVARD Lord DENNIE Barron of Waltham c. To his most worthy and thrise-noble son in Law IAMES Lord HAYE c. S. RIGHT HONOVRABLE AS Man who was created at first to the Jmage of God perfitly hauing breathed in his face the breath of life in that earthly Eden and is now regenerate or created anew to the same Image albeit imperfectly hauing breathed in the face of his soule the breath of the life of grace in this spirituall Eden of Gods Church doth Image-like heerein resemble God plainely in respecting or desiring not so much external and eye-offices or offerings as the integritie of affection and vnfained internall loue of the heart which is the roote frō whence the fruit proceedes the spring frō whence the streame doth flowe the ground from whence the offices arise and altar on which the oblation is made And if the ground be found to be found the spring seene cleare the roote good and the Altar cleane and vpright albeit a mite of penurie bee cast in or a drop of water issue out the one is more accepted then the superfluitie of plentie and the other then a puddle Ocean Euen so likewise let your Honours adumbrate type and resemble the Image both of God true Nobility herin so to accept of this small gift as being offered with a duetifull hand proceeding also frō an affectionat and officious heart and tending to the tēdring and encouraging eies hands of al vertue and piety euē your Honours the patrons and patterns therof So the God of al grace and glory plētifull in the one and all beutiful by the other encrease the measure of his graces in you heer and beautifie you also with the fulnes of his glorie heereafter Your Honours in all dutie WILLIAM GVILDE To the Reader CHristian Reader Drinke heere of the waters of the heauēly Cisterne ouer-flowing with the water of life smell of the pleasāt fruit of the tree of life placed in Paradise and taste thereby how good the Lord is gather heere the pleasaunt flowers and reap if not the haruest yet the gleanings of comfort with iudgement humility learne wisedome of the spirit of true wisedome and suffer thy eyes to behold the beames of cōsolatiō life light and loue proceeding from that eternall Sun of safetie the onely beloued of God the true light and life of the world and longed-for ioye of men And for al be thākful to him to whom al praise belōgeth So the Lord giue thee vnderstāding in all things Farewell In Christ W. G. The holy loue of heauenly Wisedome WE are like vnto that kinde of people who hauing bene led captiue into some farre countrey when they were yong haue not onely lost their time but haue forgotten also both their countrey naturall language and the amitie of their own kindred For we are no sooner out of our cradle and swadling cloutes as it were but that our peruerse and froward affections surprize vs as a man would say like violent windes and filling the sayles of our desires with a thousand delicat gales make vs mightely degenerate from our owne naturall inclination driuing vs therby from all true and right reason For let our soule continue neuer so litle a while in this banishment she by and by forgetteth her originall being leeseth the remembrance of her principall benefite and good and in the end which is a farre greater mischiefe she forgetteth likewise the knowledge of her self Now then there remaineth nothing why we are not altogether like vnto these miserable captiues For if they after their long captiuitie haue neuer so little hope of their returne or do but heare their countrie spoken of a man shall perceiue their hearts to leape with ioye in their bodies so greatly doth this kinde of newes please and like them But contrariwise we vtterly mislike those men who labour to call vs home againe vnto the place where we had our first being and abhorre nothing more then when we see them marke out vnto vs the ready way to come thereto These men will leaue the fortunate Islands and returne vnto the Ithaque set fast like a neast built vpon the very top of a sharpe steepie rocke And we will not onely leaue the mire and dirte wherein we sit fast mortrized rather then we would possesse and enioy most assured and euerlasting felicitie Now some man may peraduenture say vnto me I beseech you Sir where is that felicity which you talke of shew it vnto vs for that is it that we desire for what man is he that would refuse to be happie and blessed Alas my good friends I know that the worde liketh you well but without doubt yee flie from the thing it selfe or at least yee follow naught else but the shadow and leaue the bodie flying from you and hunting after a vaine cloude of delight reiect the true sound and incomparable pleasure Where then is it say you shew vnto vs the way and tract that we may speedely take hold thereof Shall I tell you my good friends one thing and that is this would it not thinke you make you laugh to see a pore or sand blinded man come vnto Pylo◠a most excellent counterfeitor in painting and importune him to shew him his pictures and exquisite paintings or to see a deaffe man presse in to heare the sweet musicke and hermonie of Bayf a most excellent musition would not the first man say vnto the sand blinded man go thy way and remoue first from thee that running humor
the iudgement which therein is denounced and the paines that are prepared for the wicked is it possible that that man will euer haue the heart to deceiue him whome the lawe hath commaunded to loue as him selfe will he by defrauding of his neighbour deceiue his owne soule of that euerlasting blessednesse whereof those men can neuer be partakers who communicate with the father of lying and of lyes For truth commeth from heauen falshood in the daughter of darkenesse All kinds of fiction coulored and counterfeit shewes and all leasings are the craftie deuises of the deuill and he that entertaineth them and vseth them couenanteth with the wicked spirits and maketh himselfe the bondslaue of sin And therefore all our actions should be sincere and faithfull but especially their actions who are in authoritie to gouerne the people and are put in trust to render iustice vnto euery particular man They must not do as the Egiptian Iudges did that ware the image of Iustice about their necks but they must haue it imprinted in the bottome of their hearts and betweene their lips for she alone it is that must direct their iudgements so as neither loue nor hatred must at any hand make the ballance or scales which they hold in their hands leane either one way or other but reason alone must cause the lawe spurne and kick against iniquitie Surely no man can haue a better testimonie vnto his conscience of his election then when as he feeleth himself to take pleasure in dealing iustly and rightuously for whosoeuer he is that loueth iustice is a man of God for the light shineth on the righteous man and vpoÌ„ him that is of an vpright hart The way and path of the iust is like vnto the dawning of the day her light encreaseth by little and little and becommeth like vnto the noonetide The wise man could not more properly compare iustice vnto any thing then vnto the light for as the light shineth not for it selfe but causeth others to see euen so this most excellent sound vertue of it selfe looketh not but vnto the benefit profit of another hauing none other end but by a well willing righteous affection to conioyne entertaine one another of vs. When this vertue is growne vnto a full perfectioÌ„ she straightwayes beginneth to loue may very wel take vnto her that name because that she hauing vnited conioined vs together teacheth vs to accompt our selues to be one anothers flesh as being the members of one body or rather the body of one head leauing in vs a charitable affection which is the souldering sinowing of our bodies together For as we see in the constitution of our persons euery member to be so framed therein as that that which is fardest off moueth it selfe forthwith in affectioÌ„ good liking vnto the rest so as if we haue any paine in our foot by by the eye looketh vnto it straightways we put to the hand in the end bend the whole force of our body to help to do it good Euen so fareth it with the mistical coniunction of the body in the holy coÌ„gregation of the faithfull whereof we are all members and the spirit of God which doth rule and gouerne vs teacheth vs that for our owne conseruation we must needs make one of another and make both our aduersitie and prosperitie common that we might contribute vnto the necessities of one another For our christian righteousnes restraineth not vs only to discharge the ciuile and politick bands which may be amongst vs but also acquiteth this naturall obligation which bindeth one man to another by mutuall good will and loue It remayneth now that this righteousnesse must conioyne vs vnto God and bring forth her most excelleÌ„t effects which kepeth our soule vpright quiet capable of the wil of God and as it were fast tied vnto the loue of euerlasting blisse which is done by the gifts of faith hope For after we haue purged our selues of the peruerse filthy affectioÌ„s which our soul hath gotteÌ„ into her by liuing on erth so blinded our wil as that she caÌ„not returne to ill yet must she go on to her mark guide her self vnto her resting place Now as we are cast downe into the darkenesse of this world into the deserts of sin bottomlesse deapths of perdition we cannot see our end without light nor find our way without a guide ne yet sustaine our selues go forward without stay and our light guide and stay is the reuelation which God hath shewed vnto vs out of his will the knowledge which he hath geuen vnto vs by his grace the spirit by which he communicateth himself with vs and in the end commeth himselfe vnto vs because we are so feeble as that we cannot go vnto him We call faith the sound and right affection whereby wee receiue that which he declareth vnto vs and which we constaÌ„tly beleeue and by which we iudge of him in the goodnes simplicitie of our harts This is it with which we humble our senses and with which we deny our selues to geue credit vnto his truth in acknowledging our infirmitie by which we allow his almightines reuereÌ„ce admire the effects so often reiterated for the reconquering of our saluation deliueraÌ„ce froÌ„ eternall death Now wheÌ„ as our soule hath once found her self disposed to belieue this and receiued this impression froÌ„ the word of God she then cleerly seeth the marke whereat she aimeth knowing thereby the benefit which is set before her she is touched with a certain effectual feeling of pleasure which eggeth her coÌ„tinually forward to wish looke for the saluation which is prepared for her This is that hope by the which she foreseeth the happy hour of her felicitie by which she is kept for the loking for her blessednes vpholden double strengthened against all the griefes and miseries which mâ—ght shake the same and crosse her in the way Here then wee see how we must prepare our soule to make it capable of this felicitie We must now then necessarily see behold by her dealing how she delighteth her self in this most excelleÌ„t pleasure And it is to be considered two maner of wayes the one is that whilst she is clad about with this flesh and detained here in this vile world yet she still ioyneth and vniteth her selfe vnto God her creator by meanes of her pure holy disposition and of her good and charitable works The other is that wheÌ„ she is deliuered despoiled of the earth the world she wholy vniteth her self vnto her first originall being In this first estate we shal see her reioice in such happinesse pleasure contentment as infinitely surpasseth all the other delights which we possibly are able to wish or desire here below And such in very deed as are no way comparable vnto those pleasures which we know to be prepared for vs in the life to
come and such in truth as our thoughts cannot apprehend For it is very true which Esdras sayth That man that liueth here in this world can comprehend nothing but earthly things And it is sayd in Ecclesiast That wee must not search into things aboue our reach but thinke vpon that which God hath commaunded vs for it is not fit for vs to looke vnto that which God keepeth secret vnto himselfe from vs. Now the blesseddest and chiefest pleasure of our soule consisteth in conforming addressing all her doings to that end wherunto she is created which is done by action prayer and meditation For God hauing caused vs to be borne to be members here of this vile world euery part of vs obseruing the duty motion whereunto he hath ordeined the same serue for his glory testimony of his power It standeth vs therfore vpon so long as we liue here to keepe well our part and beware that in our particular discording we breake not the vniuersall right note and harmony wherein the beauty of his workemanship subsisteth for he hath called euery of vs vnto a certaine ministery and office whereof he hath made some Kings some Princes some Magistrates some priuate men or to say as the Apostle sayth he hath ordeyned Some to be Prophets some Euangelists some Preachers and some Doctors And therefore let vs take heed that we fulfill the ministerie which is layd vpon vs. For if so be we deale lamely and haltingly in the charge which is geuen vnto vs we fayle not onely in our owne duties but we also bring a generall confusion vpon the whole people and so become culpable of the sinnes of all the multitude Where contrariwise if so be we deale iustly and truly in our office we shall be like vnto good and skilfull musitians who ouer and besides the great pleasure of the excelleÌ„t and sweet sounding of their voices they feele a maruelous and incredible delight by the euen meeting of one anothers voice which falleth into theirs with an agreemeÌ„t accord full of sweet melodie And therefore it is surely a great pleasure to do well neyther is there any pleasure so great as the contentmeÌ„t which we feele in our consciences when we performe any godly commendable action Neither is there any thing that more gladly tickleth the spirit then the glory which it offreth promiseth vnto that man or woman who vertuously behaue theÌ„ selues in their liues conuersations I meane not such glory as is fed either with winde or smoke which pleaseth men only but such glory as maketh vs see a far off the crowne which is prepared for vs. Neither must we stand vpon the outcries and clapping of the hands of the people which fauour the course that we take in hand no more then a valiant Champion readie prepared in the lists to fight the combat doth but let it rather hasten vs to run the swiftlier vnto the goale garland of prize which attendeth our victorie and lift vp our soules with such a cogitation as that all our actions being referred to this end may be full of that ioy contentmeÌ„t wherein consisteth our whole blessednes Neither may we ne yet can we coÌ„tinually tie our selues vnto the affaires and busâ—nesse of this world for after labor ensueth rest which is in very deed the true operatioÌ„ of the soule and that is Meditation And in very truth most blessed are they whose vocation is wonderfully farthest off from the care of these worldly affaires and whom God hath withdrawn from the tempests and stormes of the world and placed them as it were in a calme peaceable hauen to behold a farre off the shipwrack of others And this meditation consisteth only of the knowledge of the truth and glory of God which we must seeke after as wel by the contemplation and exact consideratioÌ„ of his works out of which shineth forth euerywhere his power incomparable goodnes as by the ordinary reading of his word by which he openeth vnto vs the treasure of his wisedome and draweth the curtaines of heauen to make vs see his maiestie face to face as much as our infirmitie is able to beare And the works of God vndoubtedly are as scaling ladders set vp for vs euery where to climb vp vnto him For let vs turne our selues which way soeuer we will and we shall finde here in the world wonderfull things for if we looke downe into the depth of the bowels of the earth we shall see there such a number of veines of gold and siluer such a sort of pretious minerals and such spring heads of liuely waters as is wonderfull Again if we looke vpon the face of the earth we shal find such varietie of hearbs floures fruits trees beasts of the fields and in them such vertues and secret properties as that it would make vs altogether astonished And are the seas lesse admirable by reason of their ebbing flowing the multitude of fishes and the diuersitie of monsters which they feed bring sorth And will not the ayres replenished with foules clouds raines snowes hayles lightnings thunders make vs wonder And when as we lift vp our eyes far higher and behold the curtaines of heauen spread vpon the face of the earth behold the brightnesse of the Sunne the clearenesse of the Moone and the ruling of their course obserue marke the goodly beautifull order of the Starres their course effects influeÌ„ces must it not needs altogether amaze vs And yet al this geare together coÌ„sidered in grosse is nothing in respect of the matters which we haue now in hand wheÌ„ as we shall haue examined theÌ„ a part and by peece meale for wheÌ„ as we shall haue seene that the very least things in the world haue in their constitution such a maruelous prudence wisedome we must of necessitie find out the author creator of them in heauen Let man but looke into himself consider with himselfe what maner a thing he is and how so litle a moyst humor could make him grow vnto such a fashion to be framed a body of so many sundry parts with such proportion And let him not content himselfe to see himselfe stand vpright vppon his feete with his face vpward his eyes open and remouing all his members but let him a litle vncouer his skin and ghesse how the flesh and the bones are so workemanlike set together and vnderstand how many sinewes and muskles are drawne downe euen from the neck vnto the most base outermost parts of the body to bind loose and remoue to all the parts vnto all sorts of mouings and let him behold how so many veines are spread throughout the body to carry the bloud and nourishing iuice vnto euery member Let him also see what a number of arteries are guided from the heart and deuided to accompanie all the sinewes and veynes to hold in the vitall spirits in euery part as the messengers of his will to the