and establish this question and matter vnlesse also the contrarie arguments and obiections bee refuted therefore the third part of this Booke is occupied and conuersant in ouerthrowing and confuting them in which we plentifully aunswere all the excuses and obiections which are wont to be alledged of naughtie men why they doe flie and eschew Vertue Because the matter and subiect of these two Bookes is Vertue wee would not haue the Reader to be ignorant that by this word Vertue we barelie or solely vnderstand the habite of Vertue but also her actions and duties to the which that noble habit is ordered and disposed because the Figure is very well knowne that the effect is signified by the name of the cause the cause by the name of the effect THE FIRST BOOKE OF THE SINNERS GVIDE In which is contayned a large and copious exhortation to keepe Gods commaundements THE FIRST TITLE That man is bound to seeke after Vertue and to serue GOD and of the excellencie of the Diuine perfection CHAP. I. TWO things chiefely Christian Reader are wont to mooue and stirre vp the will of man to any good action One is the bond by which we are bound to iustice the other is the profit and fruite which proceedeth issueth of this action For it is the iudgement of all wisemen that these two things are to be considered of in euery matter and action to wit Honestie and Profit which are as it were the two spurres of our Will which pricke it forward and encourage it to take any action in hand Of these two although for the most part Profit is more sought after and desired yet Honestie is more effectuall and powerfull For there is not any profit or commoditie to be found in this world although it be great which may compare with the excellencie of Vertue as also there is no losse or discōmoditie so great or grieuous which a wise man ought not rather to choose then to runne into anie vice as Aristotle auerreth Seeing therefore that it is our purpose and meaning in this Booke to inuite men to the loue of Vertue and to ensnare them with the beautie of it I take it that we shall doe very well if we begin of this more principall part declaring the bond by which we stand bound to Vertue and therefore to God himselfe also who seeing that he is goodnes it selfe doth commend nothing in this world doth desire nothing doth not account any thing precious but onely Vertue Therefore with great care and diligence let vs consider those iust titles and claimes which God hath to demaund and exact this so great debt and bond of vs. But seeing that they be innumerable wee will onely induce sixe of the chiefest euery one of which seuerally do binde man with out any excuse to him in whatsoeuer he can or may The first and greatest and which can lesse be declared or expressed is to be him that he is to which is referred the greatnes of his Maiestie and all his perfections Hetherto pertaine the incomprehensible magnitude of his goodnes mercy iustice wisedom infinite power noblenes beautie faithfulnesse truth benignitie happines maiestie and the other riches and perfections that be in him which are such and so immeasurable that as a certaine famous Doctor saith if the whole world were ful of bookes and all creatures Writers and all the water of the Sea ynck first all the bookes should be filled first all the Writers should be wearied and first all the Sea should be exhausted and drawne drie then one alone of his perfections should be described absolutelie and as it is in deede and in it selfe The same Doctor also saith if God should create a newe man and should giue vnto him a hart so ample capable and spacious as are all the harts of men ioyned and mixed together if that hart should apprehend with an immeasurable and vnusuall light the qualitie and quantitie of one of these perfections it would faint die or breake in peeces by reason of the greatnes of that ioy and pleasure which should redound to it except it were preserued by the singuler power of GOD. This therefore is the first the most equall and iust reason by which we are bound to loue God and to serue obey him who is truth it selfe in so high a degree that the very Epicures themselues who are the ouerthrowers and destroyers of all Philosophy for they denie the diuine prouidence and the immortalitie of soules doe not denie that there is a Religion which is the worship and adoration of God For one of them disputing in that Booke which Tully writ of the nature of the Gods confesseth and prooueth very strongly that there is a God and also he acknowledgeth the altitude of his admirable and wonderfull perfections and for them he saith that he is to be worshipped adored and reuerenced for this is due to the greatnes and excellencie of this most noble substance Therefore he is to bee worshipped by that name and title onely if hee had not anie other For if we honour and reuerence a King for the onely dignitie of his presence although hee be without his kingdome where we receiue no benefit by him why rather should we not giue and exhibite all honour and reuerence to this Lord who as Iohn testifieth hath written vpon his garment and vpon his thigh The King of Kings and Lord of Lords It is he that with his three fingers doth beare vp the round Globe of the earth doth dispose of causes moueth the heauens it is he that changeth times altereth the elements diuideth the waters bringeth forth the windes engendereth causes giueth influence to the Planets and as an vniuersall King and Lord doth nourish and sustaine all creatures That also is of greater moment that his kingdom is not by succession or by election or by inheritance but by nature For euen as a man naturally is greater thē a Pismier so that most noble substance in greatnes doth far excell all other things created insomuch that euery thing whatsoeuer it be and the whole vniuersall world in his eyes haue scarce the quantitie and bignes of an Emmot If that vnhappy Philosopher acknowledged and confessed this truth why shall not Christian phylosophy acknowledge and confesse it This therefore teacheth that although there be many titles and names by which wee are bound to God yet this that we now entreate of doth excell them all the which is of such weight valuation that if there were no other this alone deserueth all the loue and seruice of man yea though he had infinite and innumerable soules and bodies which might attend and waite vpon his worship and loue That alwaies hath beene the care and studie of the Saints whose loue were so pure and sincere that of it S. Bernard saide Pure loue doth not take strength from hope and yet feeleth not the hurt of distrust As if hee
twilight be dimme through the darknesse of it let it looke for light but haue none neyther let it see the dawning of the day Because it shut not vp the doores of my Mothers wombe nor hid sorrow from mine eyes Why dyed I not in the birth or why dyed I not when I came out of the wombe Why did the knees preuent me and why did I sucke the breastes Thys will be the musicke thys the song which the vnhappie and miserable shall sing without end O vnhappy tongues which pronounce nothing but blasphemies ô vnluckie eyes that see nothing but calamities and miseries ô miserable eares which heare nothing but complaints and gnashings of teeth ô vnhappie bodies which haue no other refreshing but burning flames What minde shal they haue there who whilst thy lyued heere triflingly bestowed their houres and spent all theyr time vpon pleasures and delights O what a long chayne of miseries haue thy short pleasures wrought made for thee O foolish and sencelesse what shall the allurements of the flesh now profit you which you then so much delighted in sith yee are now cursed to eternall mourning and bewayling vvhat is become of your riches vvhere are your treasuries vvhere are your delights vvhere are your ioyes The seauen yeeres of plentie are past and other seauen yeares of dearth and scarcity are come which haue deuoured vp al their plenty no memory or footstep being left of it Your glory is perished and your felicitie is drowned in the Sea of sorrow you are come to that scarcenes and sterilitie that a small droppe of water is not graunted vnto you by which the fierce flaming heate of your throate may be cooled which so exceedingly doth torment you Not onely your delights haue not profited you which you enioyed in this world but they shall be the causes of greater torments For then shal be fulfilled that which is written in the booke of Iob The pittifull man shall forget him the worme shall feele his sweetnes he shall bee no more remēbred the wicked shal be broken like a tree then the sweetnes of the delight of euill things shal be turned into the wormwood of sorow when the memory of fore-passed pleasures according to the exposition of Saint Gregorie shall be get greater bitternesse of present griefes they remembring what somtimes they haue been and what place they now are in and that for that so soone passed away now they suffer that which shall endure for euer Then at the length too late they shall acknowledge the deceits of the deuill and being in the midst of errours they shall begin in vaine to vtter those words of the Wiseman Wee haue erred from the way of truth and the light of righteousness hath not shined vnto vs wee haue wearied our selues in the way of wickednesse and destruction and we haue gone through dangerous wayes but we haue not knowen the way of the Lorde These shall be the complaints these shall be the lamentations this shall be the perpetuall repentance which the damned shall there make world without end when it shall profit them nothing because the time is past and gone in which they should haue brought forth fruites worthy of repentance All these and euery one of them if they be considered are pricks and motiues vnto Vertue Wherfore also Saint Chrisostome dooth vse this argument also in his Homilies that he might stirre vp the people to Vertue That thou maist prepare thy soule saith he as the dwelling and habitation of God remember that horrible and exceeding feareful day in which we all standing before the throne of Christ shall render an account of things done heere our sinnes shall be layde open before the eyes of all people our actions shal be reuealed and showne to all those that know them not where the fierie Riuer and the vnsleeping worme are where all things are naked and open Where the bookes of our harts shall be opened and our secret and hidden deedes done by day or night by ignoraunce or forgetfulnes shall be read manifestly all those things that now lie hid shal be reuealed Thinke therefore that wee must come before a Iudge that cannot be deceaued where not onely our actions but also our words and thoughts shall be iudged where wee shall receaue dreadfull and terrible paynes for those things that seeme but small vnto vs. Alwaies remember these things and neuer forget that vnquenchable flame Haue an eye to him comming to iudge the quick and the dead Thinke vpon the thousands and tenne thousands of Angels wayting vpon the Iudge nowe let thy hearing preuent the sound of the Trump and that feareful sentence of the Iudge condemning Let thine eye fore-see some cast into vtter darknes others excluded and shutte out of the gates after much labour of virginitie Consider some to be gathered as tares and to be cast into a fiery fornace and others deliuered to the vnsleeping worme and to mourning to gnashing of teeth this man to bee iudged for his vnreasonable laughter that man for iniuring his neighbour or because hee hath offended his brother this man to be condemned for faults that he hath forgot another man for an idle word this man to be damned for his ill meaning another for slaunderous rayling one for anger to suffer intollerable punishment another for ignominie some to be depriued of the knowledge of Christ and to heare Verily I say vnto you I know you not because they haue doone those things which Christ hath forbidden These things therefore beeing thus what ones ought we to be or what teares ought we to shedde and to say Oh that mine head were full of water and mine eyes a fountaine of teares that I might weepe day and night But that we may escape this dreadfull punishment Come yee let vs come before the face of the Lord with confession and with diligence and amendement of life let vs call vpon the name of our Lord God For in the pit who shal praise or confesse thy name God hath giuen all things double vnto vs two eyes two eares two hands two feete If therefore one of these be hurt by the other we comfort and relieue our necessitie But he hath giuen but one soule vnto vs if wee shall loose this with what shall we liue Therefore let vs looke to prouide for this let vs preferre nothing before the safetie of it because this is also iudged with the body and is freed and cleered together with it and together with the body dooth appeare before Christes tribunall If thou then shalt say my money allured me the Iudge will say vnto thee hast thou not heard What shal it profit a man though hee should winne the whole worlde if hee lose his owne soule If thou shalt say the deuill deceaued me he also will say vnto thee that it profited Eue nothing to say The Serpent deceaued me Therfore we remembring these things
small thing vnto the iust man is better then great riches vnto the wicked And in another place A day in thy courts is better then a thousand other-where I had rather be a dore-keeper in the house of my GOD then to dwell in the Tabernacles of wickednesse To be briefe what other thing meane those words of the Spouse in the Canticles Thy breasts are better then Wine and a little after We will reioyce and be glad in thee beeing mindfull of thy breasts aboue wine That is mindfull of the most sweet milke of thy consolations and comforts with which thou refreshest and nourishest at thy breasts thy spirituall children which is sweeter and more pleasant then all vvine By that wine he vnderstandeth not materiall wine as neither in the breast of God we know that there is milke nor the delights and ioyes of the worlde such as the whore in the Reuelation beginneth to her louers sitting vppon many waters and hauing a golden cup in her hand full of abhomination and of the filthines of her fornication making drunken and peruerting the iudgment of all them that dwell in Babylon least they should foresee their destruction and repent them of theyr wickednes ¶ How the righteous are refreshed in theyr prayers after a singuler manner with these diuine consolations IF in prosecuting this matter thou shalt aske me in what matter the righteous chiefely enioy these consolations of vvhich we haue hetherto spoken God himselfe will make answere vnto thee by the mouth of his Prophet Also the strangers that cleaue vnto the Lord to serue him and to loue the Name of the Lord and to be his seruants euery one that keepeth the Sabaoth and polluteth it not and embraceth my couenant them will I bring to mine holy mountaine and make them ioyfull in mine house of prayer For in thys exercise GOD especially and particulerly reioyceth his Elect. For as Laurentius Iustinianus in a certaine prayer sayth the harts of the righteous are inflamed with the loue of theyr Creator and are oftentimes lifted aboue themselues and doe thinke that they are in the company of Angels and there in the presence of the Creator they sing loue breathe praise sorrowe ioy eate and are hungry drinke and are a thirst and by euery way contend to be transformed into their Lord whom they do contemplate by fayth worship by humilitie seeke by desires enioy by loue Then they shall acknowledge howe true it is of our Sauiour That they might haue my ioy fulfilled in themselues Which as a riuer of peace is diffused and dispersed thorowe all the powers of the soule illuminating the vnderstanding reioycing the will renuing the memory and gathering all her cogitations to God there they embrace him with the armes of loue and haue I know not what in them they desire to holde hym with all theyr strength neither will they that hee should depart from them And as Iacob who stroue with the Angell woulde not let him depart so the hart after his manner striueth with the Diuine sweetnes neyther will let it depart but valiantly keepeth it as a thing in which he hath found all that he sought for and desired and saith with S. Peter in the mount Lord it is good for vs to be heere The soule placed in this estate very vvell vnderstandeth the phrase and right idiome or proprietie of the booke of the Canticles but especially it tuneth accenteth that most sweet song His left hand is vnder mine head and his right hande doth embrace me And Stay me with flagons and comfort mee with apples for I am sicke of loue Then the soule sette on fire with that diuine flame greatly desireth to be dissolued and to be deliuered out of this prison teares are her bread day and night as long as this deliuerance is deferred Death is her wish and lyfe her patience Without intermission shee repeateth that of the Canticles O that thou werest as my brother that sucked the breasts of my Mother I would finde thee without I would kisse thee thē they should not despise me Then wondering at herselfe she thinketh after what manner these treasures haue beene hid all the time past and seeing all men capable of so great good shee desireth to goe into all streets and high-waies and to cry out to all men and to say Whether hast yee yee fooles and vnwise What seeke yee Why doe yee not hasten Why doe ye not contend that ye may enioy this blessing Tast and see how sweet the Lord is blessed is the man that trusteth in him For after that she hath tasted of the spirituall sweetnes all flesh is vnsauery vnto her all societie is a prison vnto her all solitarinesse shall seeme a Paradice and her delight shall be to cleaue vnto the Lorde whom she loueth All honor shall be a burthen all houshold gouernment and disposing of riches shall be to her a kind of martyrdome She shall not suffer any thing either in heauen or in earth to disturbe her pleasures and therefore she will watch that no externall cogitations or cares enter into her hart There shall be but one loue vnto her one desire shee shall loue all thinges in one and shall loue one thing in all Very well said the Prophet Whō haue I in heauen but thee I haue desired none in the earth with thee My flesh fayleth and mine hart also but GOD is the strength of mine hart and my portion for euer He that commeth to this happinesse hee thinketh not that he hath any more an obscure knowledge of diuine things but he supposeth that he dooth see with other eyes for hee feeleth those motions and those changes in his hart which are as infallible arguments and most firme testimonies of the truth of his fayth When the day is stormie and bringeth tediousnesse hee desireth a quiet night that hee may poure out his soule before the Lord and that he may passe the night with God No night is too long yea that which is the longest seemeth to bee the shortest If it be a cleere night hee lifteth vp his eyes that hee may contemplate and beholde the beautie of heauen the splendour of the starres and Moone and all these things he considereth of with new eyes and with new ioy farre different from the former He considereth of them as Images of the beautie of his Creator as glasses of his glory as messengers and interpretors who declare his maiestie as testimonies of perfection which is in him as gyfts which the Bridegrome sendeth to his Bride to continue and increase loue euen to that day in which hee shall take her with his hand and in his heauenly pallace shall solemnize with her that euerlasting marriage The whole world seemeth one booke vnto him which speaketh of the wonders of God one Epistle which hee sendeth to his beloued one instrument of his loue These be the nights my
fall into the bottomlesse Ocean Of the sixt priuiledge of Vertue which is the confidence and hope of the Diuine mercy which the righteous reioyce in and of the miserable and vaine trust and repose in which the vvicked liue CHAP. XVIII HOpe and Confidence doth accompany follow the peace and ioy of a good conscience in which the righteous liue of which the Apostle speaketh Reioycing in hope patient in trouble counsayling vs to reioyce in hope and to haue patience in trouble for Hope telleth vs that we haue a strong helper and a bountifull rewarder This is one of the chiefest iewels treasuries of a Christian life thys is the possession and patrimony of the sonnes of God thys is the safe and secure hauen true remedy of all the miseries of this lyfe But we must heere note least perhaps wee be deceiued that as there be two kindes of fayth one dead which bringeth foorth no fruite and thys is the fayth of euill and wicked Christians the other is a liuely fayth full of charitie and fruitfull vnto euerie good worke which the righteous haue which leadeth vnto life so also there are two kindes of Hope or Confidence one dead which gyueth not life vnto the soule neither strengtheneth it with her workes neither comforteth it in tribulations Such is the hope which the wicked glory in The other is a liuelie hope as the Apostle Peter calleth it which as it is a thing that hath life so also it bringeth foorth the effects and fruites of lyfe which are to rayse vp the minde to comfort to reioyce it and to support it in that way which leadeth to heauen and to recreate refresh and encourage it in the troubles of this world as that holy woman Susanna was strengthened and refreshed of whom it is written that beeing already condemned when she was led to the place of execution where she should haue beene stoned to death she was not discouraged but shee hoped in God and her hart had sure affiance in the Lord. Such was the hope of Dauid when he sayd O thinke vpon thy seruant as concerning thy Word wherein thou hast caused me to put my trust the same is my comfort in my trouble Many meruailous be the effects of this liuely hope in that soule wherein it dwelleth and so many the moe by howe much it more participateth of the loue of God which giueth life vnto hope Of these effects the first is that it strengtheneth a man in the way of Vertue through the hope of a rewarde for the more sure and certaine he hath the pledge and pawne of this reward by so much more cheerefully he runneth thorowe whatsoeuer tribulations of this world as all the holy Doctors of the Church confesse with one mouth Hope sayth Saint Gregory dooth rayse vp the soule vnto eternitie and therefore it feeleth no euils which it outwardly beareth Origen sayth the hope of future blessings dooth bring rest to those that labour as to those that contend in battell the hope of victory and reward dooth mittigate the griefe of theyr woundes Saint Ambrose dooth subscribe vnto this Hope of profit saith he dooth steale away our labours and doth hide the feare of danger Of the same minde is Saint Ierome All labour and euery worke sayth he is wont to become easie and to be made light when the reward of it is thought vpon and the hope of reward is the solace and comfort of the labour Saint Chrisostome is more copious in this poynt Alwaies sayth he the hope of future blessings doe make lighter the present discommodities Any body may see this in Merchants who passe and sayle ouer the large and bondlesse Seas and suffer shypwracks Pyrats and many other dangers by which theyr hope is often frustrated neither yet do they so leaue of but they assay and try the same things againe and againe Wee also may say the same of Husbandmen for when as they haue deeplie furrowed the ground and diligently haúe tilled it and sowne it oftentimes they are frustrated of theyr hope eyther through drought or too much moysture or through blasting and some other calamitie Neuerthelesse they doe not so leaue of but againe when the season approcheth they exercise theyr husbandry And in another place If any man setteth by a laborious life let him despise and hate slothfulnes for if to Marriners the threatning billowes and fearefull waues of the Sea doe seeme tollerable if stormes winters are tollerable to Husbandmen if wounds and slaughters to Souldiers if grieuous blowes and stripes seeme light and tollerable to champions for the hope of temporall and perrishing commodities much more whē heauen is prepared for a reward wee ought not to esteeme or account of these present troubles afflictions Exceedingly doth a promise a blessed end mittigate the labours Doe not thou therfore ô Christian think or coniecture that the way of Vertue is rough and sharpe but looke to the end of it Be not deceiued in beholding the pleasant way of vices but looke to that downfall and destruction that it leadeth thee to That holy man sayd very truly and well Which of vs wisheth or desireth to walke in a way strowed with Roses planted with diuers flowers if the assured end of it be death And who will refuse a rough and difficult way that leadeth vnto life Thys hope doth not onely adde courage vnto vs to obtaine our desired end but it encourageth vs in all the meanes which are destinated to that end and generally in all our necessities in the miseries of thys life For by this a man is helped in all his trouble defended in dangers hee receiueth solace in sorrowes ayde in infirmities sufficiencie in all neede for by thys wee obtaine the fauour and mercy of the Lord which helpeth and aydeth vs in all affaires Of all these wee haue most certaine and most euident pledges and gages of holy Scriptures but especially in Dauids Psalmes For there is scarcely found any psalme which doth not commend vnto vs this vertue and which declareth not vnto vs the most noble fruites of it For without all doubt hope is a most rich treasury a very great consolation which the righteous haue in this world Therefore let no man thinke much if we be more long and prolixe in repeating the authorities of thys place In the second booke of the Chronicles a certaine Prophet sayth to King Asa The eyes of the Lorde behold all the earth to strengthen them that with a perfect hart beleeue and hope in him Ieremie speaketh thus of thys hope O how good is the Lord vnto them that put theyr trust in him and to the soule that seeketh after him And Esay sayth If ye returne and be quiet ye shal be safe your strength shall be in quietnesse and hope By quietnesse in thys place is vnderstood the tranquilitie inward rest of the
a day And an other who gaue a wish to King Ezechias whether he would that the shadow of the Sunne should goe forwards ten degrees or returne backe so many This is that that after a singuler manner illustrateth the glory of the Lord when we see his seruants so powerfull For if that proude King of the Assirians glorified in that that Kings as himselfe serued him how much more shall the Lord our God glory that after a certaine manner all they are Gods that serue him after they haue participated of his power ¶ Of the vaine hope of the wicked THis then is the treasury of Hope which the righteous possesse in this life and to which there is no accesse for the wicked For although they also haue hope yet they haue not a liuelie but a dead hope For sinne taketh away the life and therefore theyr hope worketh not in them those effects which before we haue remembred For as there is nothing to be found which more reuiueth hope then a good conscience so the chiefest cause which maketh it to faile and killeth this hope is an euill conscience For that alwayes flyeth and feareth the light and maketh a man faint-harted and of feeble courage for he is not ignorant that the gate of the diuine fauour grace is shut against him Hence it is that as a shadow doth alwayes follow the body so feare and desperation in all places and at all times doe wayte vpon an ill conscience It appeareth then that such is the trust and hope of the wicked as their felicity and happines is for as their felicity is in the goods of this world so in them is their hope and trust seeing that they glory in them and in the time of tribulation runne vnto them as to a Sanctuary or a place of refuge Of this hope it is written in the booke of Wisedom The hope of the vngodly is like a dry thistle flowre that is blowne away with the wind like a thinne scum that is scattered abroade with the storme and like as the smoake which is dispersed heere and there with the wind By which we may see how vaine the hope of the vngodly is Neyther onely is this hope vaine but it is very hurtfull deceitfull and dangerous as the Lord God admonisheth by the mouth of the Prophet Alas for those disobedient children that is who haue forsaken their father sayth the Lord that they will take counsaile and not of me that they will take a secret aduice and not out of my spirit and therefore adde they sinne vnto sinne Euen they that walke to goe downe into Egipt and haue asked no question at my mouth but seeke strength in the might of Pharao and trust in the shadow of Egipt Therefore shall the strength of Pharao be your confusion and the trust in the shadow of Egipt your shame They were ashamed of the people that could doe them no good and that might not helpe them nor shew them any profit but were their confusion and rebuke All these be the words of Esay Neyther content with these he proceedeth in the next Chapter Woe vnto them that goe downe into Egipt for helpe and trust in Horses and put their confidence in Charrets because they be many and in Horse-men because they be lusty and strong but they regard not the holy one of Israell and they aske no question at the Lord. And he neuerthelesse is wise and will plague the wicked and goeth not from his word he will arise against the houshold of the froward and against the help of euill doers Now the Egiptians are men and not God and theyr Horses flesh and not spirit and as soone as the Lord stretcheth out his hand then shall the helper fall and he that should haue beene helped and they shall altogether be destroyed Thou seeft heere my brother clearer then the noone light the difference betweene the hope of the righteous and of the wicked For the hope of the wicked is flesh but the hope of the righteous is spirit The one is no other thing then that man is the other is that which God is so that there is as great difference betweene the hope of the good and of the wicked as is betweene God and man Therfore worthily doth the Prophet goe about to feare vs from the one and inuite vs to the other saying O put not your trust in Princes nor in any child of man for there is no help in them For when the breath of man goeth forth he shall turne againe to his earth and then all his thoughts perrish Blessed is he that hath the God of Iacob for his helpe and whose hope is in the Lord his God which made heauen and earth the Sea and all that therein is Behold heere also a difference betweene both hopes The same difference the same Prophet declareth also in another Psalme saying Some put their trust in Charrets and some in Horses but we will remember the name of the Lord our God They are brought downe and fallen but we are risen stand vpright Thou seest heere how well the fruites agree to the roote foundation or tree of hope for the fruite of the one is a downfall but of the other exaltation and victory Wherefore very fitly they that trust in the vanities of this world may be compared to that man in the Gospell Who built his house vpon the sand and the rayue descended and the floods came and the winds blew and beare vpon that house and it fell and great was the fall of it But they that trust in the Lord may be likened vnto him that built his house vpon a rocke which stood safe strong and firme against all the tempests and stormes of thys life The same thing no lesse elegantly the Prophet Ieremy doth teach by an excellent comparison Cursed be the man saith hee that putteth his trust in man and that taketh flesh for his arme and he whose hart departeth from the Lord. Hee shall be like the Heath that groweth in the wildernesse as for the good thing that is for to come hee shall not see it but dwell in a dry place of the wildernesse in a salt and vnoccupied Land But of the righteous he speaketh on a contrary manner O blessed is the man sayth he that putteth his trust in the Lord and whose hope is in the Lord himselfe For he shall be as a tree that is planted by the waters side which spreadeth out the roote vnto moistnesse whom the heate cannot harme when it commeth but his lease shall be greene and though there growe but little fruite because of drouth yet is hee not carefull neither euer leaueth of to bring forth fruite Hetherto be the words of Ieremie Tell me now I pray thee what other thing can bee desired if so be that men haue but a little spark of reason to know the difference which is betweene the hope of the
which neuer gaue sucke Then shall they begin to say to the mountaines Fall on vs and to the hils couer vs. For if they doe these things to a greene tree what shall be done to the dry As if the Lord would haue sayd if this tree of life and innocencie in which there is neyther worme found nor any corruption of sinne so burne with the flames of the Diuine iustice for the sinnes of others how thinkest thou will a dry and barren tree burne which not charity but the own proper malignity condemneth to the fire And if in this work of mercy thou doest see so great rigour of iustice what will it be in other matters in which so great mercy is not seene But if thou beest so dunsicall and blockish that thou canst not conceaue of the force of this argument at the least looke vpon the paynes of hell and see what an exceeding huge punishment that is with which the Diuine iustice punisheth one sinne how I say that sinne that is done in a moment is punished with euerlasting torment Behold how this dreadfull and terrible Iustice ioyneth her selfe to this Diuine mercy which thou so greatly extollest What can be thought of more horrible and fearefull then to see how that high and supreame Lord of Lords from the throne of his glory will behold a soule which shall be tortured and tormented so many thousand thousands of yeares with the intollerable punishments of hell yea he shall reioyce that it is thus plagued and it shall be pleasurable vnto him to haue the punishment without end without terme or limit and vtterly without any future hope of remedy O the altitude of the Diuine iustice worthy of all admiration ô secret ô the Abysse of this most deepe profundity What man will be so mad who will be so berest of all reason and iudgement that if he consider these things wil not tremble wil not stand astonished vtterly amazed at such great and dreadfull punishments ¶ Of the works of the Diuine iustice which are seene in this world BVt leauing the bookes of the holy Bible a little let vs goe out and view this visible world for in it we shall finde great arguments of the Diuine iustice I assuredly affirme vnto thee that they that haue their minds illuminated but with the least beame of the Diuine light knowledge doe liue in this world in great feare and exceedingly doe dread the works of the Diuine iudgements because seeking an issue and passage out of them and how to be freed from them they finde none other but onely a simple humble confession of the fayth they haue in Christ. Who doth not tremble to see the vniuersall face of the earth couered with infidelity to see how fruitfull the haruest of the deuils is that fill the lakes of hell with the wretched soules of men to see the greater part of the world yea after the redemption of mankind drowned in the former darknes How small I pray thee is the region of the Christians if it be compared with the Kingdomes and Empires of the Infidels It is but a small corner of the world if thou exceptest the new and late discouered regions of India which are daily more and more discouered and doe come to the fayth All besides the deuils doe oppresse with their tiranny and they mourne vnder the powerfull and tirannicall empire and dominion of the King of darknes where neyther the Sunne of righteousnes shineth where the light of truth riseth not where neyther the water rayneth nor the dew of the Diuine grace descendeth as neyther in the mountaynes of Gelboe where the deuils make such hauock of soules which they gather cast into eternal inextinguible fire For it is without all controuersie that as without the Arke of Noah in the time of the deluge none was saued nor any in the Citty of Iericho without the house of Rahab so none shall be saued that is found without the house of GOD which is his Church But looke vpon that part which Christians inhabit looke vpon the doings and affaires of Christians how they are ordered and managed in this most corrupt and deprauate age of the world and thou shalt confesse that in this misticall body from the sole of the foote to the top of the head there is scarce any one sound member to be found Looke into which so euer you please of the most famous Citties of the world in which at the least there is any footsteps of learning and doctrine yet extant afterwards runne through the lesser Townes Villages Streets and Castels and thou shalt finde those people of whom that of Ieremie may be rightly and truly affirmed Runne to and fro by the streetes of Ierusalem and behold now and know and enquire in the open places thereof if yee can finde a man or if there be any that executeth iudgement and seeketh the truth that is that is righteous in deede and I will spare it Furthermore I say not runne thorow ware-houses shops tauerns publique places of meetings for those places are for the most part dedicated to tryflings toyes lyings and deceits but also the houses of neighbours attend and harken as Ieremie and thou shalt vnderstand that there is no body that speaketh that that is good neyther shalt thou heare any thing besides murmurings lyes cursings oathes and blasphemies heere strifes and contentions doe resound there threatnings and flaunderous reproches are heard No man repenteth him of his wickednes saying What haue I done To be briefe in very deede thou shalt see and vnderstand that the harts tongues of men are busied about no other matters but their earthly owne commodities neither shalt thou heare GOD to be named after any other manner but in oathes and execrable cursings whereby his name is blasphemed which remembrance of his name the Lord complaineth of in the same Prophet saying They remembre mee but not as they ought swearing falsely by my Name So that by the exteriour markes a man can scarcely knowe whether the people be Christian or Heathen vnlesse by that manner that we know bells which are seene a farre of but are knowen by the sound so thou mayest know them by theyr oathes and blasphemies which are heard when thou art neere thē otherwise they could not be knowen or discerned what they are But I pray thee howe can these be numbred with those of whom Esay speaketh All that see thē shall know them that they are the seede which the Lord hath blessed But if the life of Ghristians ought to be such that they that see them a farre of may discerne and iudge them to be the sonnes of GOD what account are they to be made of who rather seeme scoffers mockers and despisers of Christ then true Christians Wherefore seeing that the sinnes enormities of the world are so many and so great how can it be that thou manifestlie doost not see
weepe in the very bitternes of my hart These and other things being past finished which he remembreth forth-with the light of security being infused into his hart the darknes of al doubt fled away The Lord so changed his mind that afterwards he neyther desired any carnall vices nor any other vanity in this world And being losed from these chaynes he beginneth at the entrance of the booke following to giue thanks to God his deliuerer saying Lord I am thy seruant I am thy seruant and the sonne of thine Hand-mayde Thou hast broken my bonds I will sacrifice vnto thee the sacrifice of prayse My hart and my tongue doe prayse thee and all my bones doe say Lord who is like vnto thee Let them say so and Lord aunswer me and say to my soule I am thy saluation Who then am I and what an one What euill am I not Or was it my deedes or if not my deedes was it my words or if not my words was it my will But thou Lord art good and mercifull and thy right hand respected the profundity of my death and thou drewest the depth of corruption from the bottome of my hart And this was wholy that vnwillingnes which thou willedst and that willingnes which thou wouldest not But where was all this long time my wil to doe wel and from vvhat bottome and deepe Abysse didst thou in a moment call it forth vvhereby I might submit my necke vnder thine easie yoke and my shoulders vnder thy light burthen ô Christ Iesus my helper and onely redeemer How sweete on a sodaine was it for me to want the sweetnes of trifles and which I was afrayd to lose now it was a ioy vnto me to lose them For thou being the true and chiefest sweetnes didst cast them from mee thou didst cast them away and for them entredst in thy selfe being sweeter then any pleasure but not to flesh blood and brighter then any light but to the inward secret man and higher then all honour but not to those that are high in themselues Hetherto are the words of Saint Augustine Tell me now if the matter standeth thus if the vertue and efficacie of the Diuine grace be so powerfull what is it that holdeth thee captiue vvhereby thou canst not doe that vvhich they haue done If thou beleeuest that these things are true that the grace of God is effectuall to worke so admirable a change if it be denied to no man that with all his hart desireth it because now also he is the same God vvhich he vvas then vvithout respect of persons vvhat doth hinder thee vvhy thou goest not out of this wretched seruitude and embracest that chiefest good vvhich freely is offered thee Why hadst thou rather vvith one hell to gayne another then vvith one Paradice to gayne another Paradice Be not negligent or vvithout hope Assay once his busines and trust in God vvhich vvhen thou shalt scarcely begin to doe behold he vvill come to meete thee as the father met his prodigall child with open armes Certainly it is a matter of wonder astonishment That if some cosener should promise thee the Art of Alcumy vvhereby thou mightest extract gold out of brasse thou vvouldest not cease although it vvere very chargeable vnto thee vntil thou hadst tried and experimented it and heere the vvord of the Lord teacheth thee to make heauen of earth spirit of flesh and an Angel of a man and vvilt thou not assay and make trial And when as in the end eyther later or sooner eyther in this life or in that to come at the length thou shalt know the truth of this matter I desire thee that with attention thou wouldest consider how thou shalt finde thy selfe deceaued in the day of rendering an account when thou shalt see thy selfe damned because thou didst forsake the way of Vertue because thou imaginedst to thy selfe that it was hard and difficult And there thou shalt know most manifestly that this way is much more sweet and pleasant then the way of vices and pleasures which leade thee onely to earthly delights of which then there shall not be any footsteps or reliques left Against them that feare to enter into the way of Vertue for the loue of this world CHAP. XXIX IF we should feele the pulse and life vaine of all them who feare to enter into the way of vertue perhaps wee should finde many so slothfull and sluggish because the loue of this world hath infatuated them and made them fooles I say that it hath infatuated them for this loue is a false glasse and an apparance of good things which in truth are not good vvhich false glasse maketh all worldly things to be in so great price amongst the ignorant Whereupon beasts which feare shadowes flie all shadowie things as hurtfull dangerous when in deed they are not So these men on the contrary part doe loue and embrace the things of this world supposing estimating them to be louely and delectable when in deed they are not Therefore as they that would bring beasts from their shadowie idle imagination doe often leade them through those places which they feare that they may see that that is but a vaine shadowe which they feared So now it is necessary that we leade these men through the shadowes of earthly things who so ordinarily doe loue them that we may make them to behold them vvith other eyes that they may plainly see how great a vanitie and a shadow all that is which they so greatly admire and loue and that as those dangers are not worthy that they should be feared so also these good things are not worthy that they should be desired or loued He therefore that shall diligently and seriously consider of the world with all the felicities in it shall finde sixe euils and mischiefes in it which no man can denie as are shortnesse miserie dangers blindnes sinnes and deceipts vvith which the felicitie of the world is alwaies mingled by which it may plainly be seene who and what it is Euery one of these wee will handle in that which followeth yet briefely and in order ¶ How short the felicity of this world is GOe to thou canst not denie to me beginning to dispute of this worldly felicitie but that all the felicitie and sweetnes of this world or by what name so euer els thou wilt call it is short and of small continuance For this felicitie cannot endure beyond a mans life But how long the life of man is we haue before declared seeing that it reacheath scarcely to an hundred yeeres But how many be there that come to an hundred yeres I haue seene diuers Bishops and Cardinals who haue scarcelie liued two moneths in theyr dignitie others elected Popes who haue scarce sit one month I haue seene others that haue married wiues louing beautifull rich and vertuous so that nothing seemed to be wanting in them who haue not enioyed them one week
hath been already experimented perswade not thy selfe that thou canst find that which he found not For thou hast none other world to search for it then that that he had And if all pleasures could not quench the thyrst of thys King in so plentifull a vintage doe not thinke that thou canst quench it after him in thys leane barren gleaning time of Grapes He bestowed his time to thys onely study and perhaps for thys he fell into Idolary as sayth Saint Ierome wryting to Eustochium Why then wilt thou make such hauock of precious time without expectation of any profit Yea because men rather credit experience then reason peraduenture God permitted that this King should make tryall of all pleasures delights and recreations and of whatsoeuer the world loueth that after he had tryed them all hee might giue that testimonie and verdit of them which euen now thou hast heard and that this one labour should be instead of all other labours and this one mans error should remedy the errour of many that they might bestow theyr tyme and cost more profitably Which things seeing they are so not without cause we may cry out with the Prophet O yee sonnes of men howe long will yee turne my glory into shame louing vanitie and seeking lyes With good reason he nameth vanity and lyes For if in the busines assayres of thys world there were no other thing but vanity it were a small euill but there is another greater euill in it that is lyes and the false counterfeit apparance of things by which they perswade men that they are some-thing vvhen they are nothing Wherefore the same Salomon sayth Fauour is deceitfull and beautie is vanitie It were some-what tollerable if it were but vaine but it is also deceitfull For vanity being known cannot much hurt but that which is vaine and appeareth not to be so that is especially euill and dangerous By this it appeareth how great an hypocrite this worlde is for euen as hypocrites are studious to couer and palliate theyr defects so rich men doe labour that they may dissemble and hide theyr myseries by which they are excruciated They would be accounted Saints when they are sinners and these happy when they are wretched Come neerer and if you please open and search the vayne put thine hand into theyr bosome thou shalt see how those things striue and fight which outwardly seeme so wyth those things which in verity lurke within Certaine hearbes plants grow in the fieldes which a farre of seeme very beautifull but when thou commest neerer them and gatherest of them they are eyther altogether leaues or send forth a stinking and pestilent sauour which a man forth-with casting away correcteth the errour of his eyes by the touch of his hands Such certainly are they that seeme to be the rich and great men of this world for if thou beholdest theyr magnificencie pompe the height of theyr dignity the statelines of theyr houses theyr seruant flatterers thou wilt thinke them the onely happy men but if thou shalt come a little neerer vnto them and shalt narrowlie pry into the secrets of theyr houses and into the corners of their soules and consciences thou shalt see that there is great difference between these things and the externall apparance outward show Whereupon many who haue thirstingly desired theyr estate and condition viewing it a farre of but a little after more neerely looking into it haue reiected and refused it as we reade in many histories of the Heathen In the life 's also of the Emperours it is reported that there haue beene some of them who when they were elected to that high estate of dignitie of theyr whole Armie for a time haue resisted that election neyther would accept of that soueraigntie offered vnto them because they very well knew what pricking thornes lay hyd vnder that Rose so faire and beautifull to the sight Therefore ô yee sonnes of men created according to the Image and similitude of GOD redeemed by the blood of Christ adopted that ye may be fellow cittizens with Angels how long will yee loue vanitie and seeke after lyes Doe yee looke for peace and rest in these false and counterfeite apparitions which they neuer gaue nor will giue To what end doe yee forsake the table of Angels and seeke to fill your bellies with the swash of Swine To what end doe we leaue the sweetnesse and odoriferous fragrancie of Paradice for the bitternes and stinch of this world Why are not the calamities and miseries which yoe suffer daily sufficient to warne you to flye the outragiousnesse of this cruell Tyrant Pardon me gentle Reader we seeme in this respect not to be much vnlike a harlot who hath prostituted herselfe vnto an Apple-squire or a Pandar he eateth drinketh and sporteth with her vntill all be consumed that she hath after that he doth floute and beate her neither vouchsafeth he her a faire word the neuertheles doting on this knaue the more he beateth her the more she loueth him Therefore recapitulating all that hath beene spoken if it hath beene prooued manifestly by so many reasons examples and experiences that that peace and felicitie which we seeke for cannot be found but onely in God and not in the world why doe we seeke for it without GOD and not rather in him Thys is that which Saint Augustine puts vs in minde of when he sayth Runne thorow the sea the land and all things search the world throughout euery where thou shalt be miserable vnlesse thou runnest to GOD and he by thy refuge ¶ The Conclusion of all this first Booke THerefore of all those things which haue been handled at large throughout this whole first booke this at length is gathered That all the kindes of goods and blessings which mans hart can obtaine in thys life are found in Vertue whereupon it is further collected that Vertue is a good so vniuersall and so great that neyther in Heauen nor in Earth any thing can be found which may be compared with her but onely God alone For euen as God is a goodnes so vniuersall that in him alone are found all the perfections of all good so after a certaine maner the same are found in Vertue For we see in things created that some are honâ—st some beautifull some profitable some acceptable or hauing some other certaine perfection amongst which that is wont to be so much the more perfecter and worthier of loue by how much it more participateth of these perfections Which thing if it be so how great loue is Vertue worthy of in which alone all these perfections are found For if we speake of honesty what is more honest then Vertue which is the fountaine and roote of all honesty if of honor to what is more honour and reuerence due then to Vertue If we seeke for beauty what is more beautiful theÌ„ the image of Vertue If her beauty might be seene
with corporall eyes sayd Plato she would alure the whole world vnto her If we respect profit what thing is more profitable and supported with greater hope then Vertue for by Vertue we obtayne the chiefest good Length of dayes and gifts of eternity are in her right hand and in her left hand riches and honour If thou art delighted with pleasantnes what greater delight canst thou wish for then a peaceable and a good conscience the sweetnes of charity of peace and of the liberty of the children of God that in the meane time I may say nothing of the consolation of the holy Ghost which is most sweet and pleasant If thou desirest a perdurant and lasting name The righteous shall liue and shall be had in euerlasting remembrance But the memoriall of the wicked shall perish with them If thou be desirous of vvisedome that thou mayst finde the way that leadeth to heauen and the meanes that direct to this end there is no meane more certaine then Vertue which leadeth vnto God If thou desirest to be gracious and acceptable among all men there is not any thing more gracious or more conducent to it then Vertue For as Cicero sayth nothing is more amiable then Vertue nothing that more allureth men vnto loue seeing that for vertue and honesty we loue them whom we neuer saw Such force it hath which is more that we loue it in an enemy Euen as of the conueniency and proportion of the members and lyneaments and of the humours of the naturall body a certaine beauty ariseth which is acceptable to the eyes of men so of the order and vertuous frame of the life laudably led and formed so great a beauty proceedeth that not onely it is most acceptable to the eyes of God and Angels but it is also amiable and beloued of peruerse men and enemies That is truly and simply good which is good in euery respect neyther hath any euill in it Therfore God not without cause sendeth this honorable embasie to a righteous man which we haue set in the forefront of this booke and now againe repeate in the end Say yee surely it shall be well with the iust Say yee so because he is borne vnder an happy starre and that he shall die in a good houre because his life and death is blessed and whatsoeuer after death shall beside him Say yee so vnto him because all things shall goe well with him as well prosperous as aduerfe as well things pleasant as heauy both in quietnes and in labour For all things worke together for the best vnto them that loue God Say yee vnto him although the vvorld be turned topsey turuey and the elements confounded if heauen be ruinated and disturbed let not him feare yea then let him lift vp his head because the day of his redemption is at hand Say yee surely it shall be well with the iust Because a blessing is prepared for him vvhich in excellencie exccedeth all blessings that is God himselfe and that he is free from all euill and from the tiranny of the deuill which is the worst of all euils Say yee surely it shall be well with the iust For his name is vvritten in the booke of life and God the father hath adopted him for his sonne the holy Ghost to be a liuely temple vnto him Say yee surely it shall be well with the iust For that estate which he hath gotten is happy blessed in euery respect And if at any time in any temporal matter it seemeth lesse happy if this be patiently borne it is turned vnto him for a greater good for that which seemed a loose vnto him that is patient is made a gayne vnto him his labour becomes a reward and his warre victory and a perpetuall crowne As often as Laban changed the wages of Iacob his sonne in law he thought that it was profitable vnto him hurtfull to his sonne in law but it fell out cleane contrary for it was vnprofitable vnto him and profitable to his sonne in law Wilt thou then my brother be so cruell to thy selfe and such an enemy that thou shouldest linger to embrace so great a blessing which promiseth on euery side so great good vnto thee What counsaile is more wholsome what more profitable condition or estate of life canst thou follow Blessed are those that are vpright in their way and walke in the law of the Lord saith the Prophet a thousand times blessed are they and blessed againe that keepe his testimonies and seeke him with their whole hart If a good thing as the Philosophers say be the obiect of our will and by how much the more any thing is good by so much the more it deserueth to be loued desired What I pray thee doth make thy will so sottish and insencible that it tasteth not nor embraceth this so vniuersall a good O how much better did that King who sayd I haue chosen the way of thy truth and thy iudgements haue I layd before me I haue cleaued to thy testimonies ô Lord. And in another place O Lord I haue layd vp thy commaundements in mine whole hart He saith not in a corner not in his hand but in the midst or in his whole hart which is the beginning of life the chiefest the best place of all others as if he had sayd This is my best part in which I contriue and determine of all my busines and all my cogitations are in it The men of this world do contrarily for vanity possesseth the chiefest roome of their harts and Gods law lyeth obscured and hid in some corner But this holy man albeit he was a King and troubled with many businesses of his kingdome yet he put them all vnder his feete but placed the law of his Lord in the midst of his hart What hindereth then why thou doost not imitate this good example and embrace so great a good For if thou respectest the bond of the obligation what greater obligation can there be then that which is betweene God and man or only for that cause that he is what he is All the obligations of this world are not worthy of this name if they be compared with this as we haue sayd in the beginning of this booke If thou lookest vnto the benefits what benefits can be greater or more excellent then those that we receaue from the hand of the Lord For besides that he hath created vs and redeemed vs with his blood we haue receaued frō him all that we possesse both within and without our body our soule life health riches grace if so we haue it the continuance of our life our purposes the desires of our harts and all that which hath the name of essence or of goodnes we receaue it I say originally frō him who is the fountaine of all essences and of all goodnes Words are wanting vnto me by which I might set out her
profit let Angels vtter it and not men For what greater profit can there be then to enioy eternal glory to be freed from euerlasting paine which is the reward of Vertue If the temporall commodities of this world doe rather moue vs what commodities can be more excellent or of greater valuation then those twelue priuiledges and prerogatiues which Vertue and the vertuous doe solace and delight themselues the least of which is of more force and validity to quiet a disturbed mind then al the dignities and treasuries of this world I kow not truly what more may be put into the ballance to weigh and peise those things which are promised to Vertue and to her louers The excuses also cauillations which the men of this world are wont to bring for their defence are so ouerthrowne spoiled of vs that I doe not see where such may find a small hole or crany to escape through vnlesse perhaps of set purpose pretenced malice they shut their eyes and eares that they might not see nor heare this manifest and euident truth What remaineth but that the perfection and beauty of Vertue being seene and knowne thou say with Salomon speaking of Wisedome the companion and sister of Vertue I haue loued her and sought her from my youth I desired to marry her such loue had I vnto her beautie In that she is conuersant with God it commendeth her nobility yea the Lord of all things loueth her For shee is the Schoolemistresse of the knowledge of GOD and the chooser out of his works If riches be a possession to be desired in this lyfe vvhat is richer then wisedome that worketh all thinges For if prudence worketh what is it among all things that worketh better then shee If a man loue righteousnes her labours are vertuous for shee teacheth sobernes and prudence righteousnes and strength which are the most profitable things that men can haue in this life If a man desire great experience shee can tell the things that are past and discerne things to come she knoweth the subtisties of words and the solutions of darke sentences she fore-seeth the signes and wonders or euer they come to passe and the successe of seasons and times Therefore I purposed to take her vnto my company knowing that shee would counsaile mee good things and comfort mee in cares and greefes Hetherto the Wise-man Therefore nothing remayneth but that we conclude this matter with the words of Saint Cyprian taken out of an Epistle to a friend of his written of the contempt of this world Therfore sayth he there is one peaceable and faythfull tranquility one solide firme and perpetuall security that if any one be taken out of the whirle-winds of this turbulent world and be founded and anchored in the hauen of safety he lifteth vp his eyes from the earth to heauen and being admitted to the Lords fellowship and now being neere vnto his God in his minde whatsoeuer amongst humane things seemeth great and lofty vnto others he glorieth that it lyeth within the circumference of his conscience Now he can desire nor couet nothing of the world who is greater then the world How stable and vnfoyled a defence is it how celestiall a gard abounding with perpetuall good things to be deliuered from the snares of this entrapping and enthralling world to be purged from these earthly dregs and incorporated into the light of eternal immortality Let him consider of this and view it well ouer whom the deceitful dangerousnes of this pernicious enemy before raged tirannized we are compelled more to loue when we know and condemne what we were and see what we now are and shal be Neyther is this worke brought to passe by rewards bribes and the power of man but it is the free gift of God and easily obtayned As the sunne shineth of his owne accord the day is enlightned a fountaine streameth and a shower falleth so the heauenly spirit infuseth it selfe Afterwards the soule beholding heauen and knowing her Maker she being higher then the earth and more noble then any earthly power beginneth to be that which she beleeueth her selfe to be Onely thou whom the heauenly warfare hath appoynted a Souldier in these spirituall warres hold and keepe thy standing incorrupt and fenced with religious vertues vse continually eyther praying or reading Somtimes talke thou with God and somtimes God with thee let him instruct thee with his precepts let him haue the guiding and ordering of thee whoÌ„ he maketh rich no man shal make poore There can be no penury where the heauenly bounty hath filled and blessed Now coffers stuft with crownes now stately Pallaces and gay buildings will seeme base and vild vnto thee when as thou knowest that thou thy selfe are more beautified and adorned being a house in which the Lord sitteth as in his temple and where the holy Ghost dwelleth Let vs trimme vp this house with the ornaments of innocency let vs enlighten it with the sun-shine of righteousnes This house shall neuer decay through age neyther shall the deckings of it waxe old Whatsoeuer things are counterfet are not lasting neyther doe they yeeld any stability to the poâ—â—â—ssors which haue not the truth of possession This perpertually continueth with a colour vndecayed with honour vntaynted and with splendour vnobscured it cannot be abolished nor extinguished it may be only conuerted into further perfection the body being glorified Hetherto Cyprian Whosoeuer therfore is moued with the reasons and arguments which copiously we haue handled in this booke the grace of God and Diuine inspiration assisting without which all is done in vaine and desireth to embrace so great a blessing of Vertue let him reade the booke following which deliuereth and handleth the method and order how to come vnto Vertue The end of the first booke of the Sinners Guide the Sinners Guyde Written in the Spanish tongue by the learned and reuerend Diuine F. Lewes of Granada ¶ Since translated into Latine Italian and French And now perused and digested into English by Francis Meres Maister of Arts and student in Diuinitie Romans 12. verse 2. ¶ Fashion not your selues like vnto this vvorld but be yee changed by the renuing of your minde that yee may prooue what is the good will of GOD and acceptable and perfect AT LONDON ¶ Printed by I. R. for Iohn Flasket and Paule Linley Anno Dom. 1598. THE PROLOGVE of the second Booke IT sufficeth not to haue perswaded man to embrace Vertue vnlesse also we teach him the manner way how to come to Vertues pallace Therfore after wee haue in the former Booke deliuered many reasons and those verie forcible and perswasible to moue the harts of men to the loue of Vertue now it is meete that we come to the practise and vse of it and that we set down many counsailes and sundry documents which are profitable and which as with a hand may leade men vnto Vertue It is the first steppe vnto Vertue
and put of from day to day the amendment of their lifes and the embracing of Vertue ibidem The matters handled in this Chapter Diuers refuges and euasions of sinners ibidem Against them that deferre their repentance 266 The state of the question handled in this Chapter 267 The iust iudgement of God 268 Causes from whence the difficulty of conuersion ariseth ibidem The first cause is an euill habit and a naughty custome of a life wickedly and vngraciously led ibidem The second cause is the power of the deuill 269 The third cause by reason God is farre of from a soule polluted with the filth of sinne ibidem The fourth cause is the corruption of the powers of our soule ibidem Whether now or hereafter it is more easie to turne vnto God ibidem The force of euill custome 272 The Allegory of Lazarus being foure dayes dead 273 The losse of tyme ibid. The sinnes which we commit we shall heereafter deplore and lament in vaine 274 The reliques of sinne remayne after the sinne is committed 27â— How absurd a thing it is to reserue repentance for old age ibidem The greatnes of the satisfaction that God requireth of sinners 276 Deferring of repentance is a certaine infidelity ibidem Repentance is not to be deferred in regard of benefits receaued at Gods hand ibidem Repentance is not be deferred in regard of predestination 277. We offer the best part of our life to the world the worst to God ibid. What we owe vnto God in respect of our redemption 278 An excellent exposition of a place in the twelueth of Ecclesiastes ibidem The conclusion of the first obiection 279 The 26. Chapter Against them that deferre theyr repentance to the houre of death 280 The matters handled in this Chapter It is dangerous to dispute of finall repentance ibidem Authorities of certayne Fathers concerning finall repentance 281 To be conuerted what it is ibidem To dye well is an Art which ought to be learned all the life long 285 The authority of Schoole Doctors concerning finall repentance 286 The conclusion of Scotus that repentance made at the poynt of death and in extreamity is sildome true which he proueth by foure reasons or arguments ibidem The first reason of the Shoole-man is the great perturbations which arise out of the greatnes of griefes sicknes and the presence of death ibidem The euill disposition and temperature of the body is an impediment of contemplation 287 The second reason of the Schoole-man is that such repentance seemeth to be brought forth not of will but of compulsion whereas repentance ought to be voluntary ibidem The third reason of the Schoole-man is drawne from the custome of sinning 289 His fourth reason is founded in the quality of the valour of the workes which are commonly done at the houre of death 290 Certayne authorities of the holy Scripture confirming the precedent sentences of the Doctors 291 Aunswers to certayne obiections 294 Many miraculous and wonderfull things reserued to the comming of Christ among which the sauing of the theefe on the Crosse was one ibidem The iudgments of God 295 An obiection of the repentance of the Niniuites with an aunswere to it page 296 The conclusion of the former disputation ibidem The 27. chapter Against them that through the hope of the diuine mercy doe continue perseuere in theyr sinnes page 298. The matters handled in this Chapter The difference betweene the true Prophets and the false 299 Whence the Diuine iustice is knowne 300 All men ought to feare ibidem Whence feare is engendered 301 Of the works of the Diuine iustice whereof mention is made in the holy Scripture ibidem The beginning of the wayes of the Lord. ibid. The fall of deuills ibid. The fall of Adam ibidem The hidden and secrete iudgements of God page 103 Of the workes of the Diuine iustice which are seene in thys world 304 The great infidelity of men 305 What it is to trust in God 312 The conclusion of all those things which haue been spoken in thys chapter ibidem The promises of God belong to the righteous and the threatnings to the vnrighteous ibidem The 28. chapter Against them that excuse themselues saying that the way of Vertue is rough sharpe and difficult page 314 The matters handled in this Chapter Vertue is a friend vnto reason ibidem How the grace giuen vs by Christ doth make the way of Vertue easie pleasant 315 From whence the difficulty of Vertue ariseth 317 An answer to certaine obiections 319 For what end the reliques of sinnes and euill appetites remaine in vs. ibid. Another obiection with the answer 320 Spirituall circumcision 321 The commaundements of God are not impossible 322 How charity maketh the way easie and pleasant which leadeth vnto heauen 323 The cheerefulnes of Saint Laurence in his martirdome page 324 Those things which are vncleane to the world are cleane to the righteous ibidem Of other things which make the way of saluation easie and sweet 325. The way of the wicked is hard and difficult 326 All the precedent matters are proued by examples to be true 328 The great changes and alterations which the hande of the highest worketh 329 Thâ— disciples of Christ were on a suddaine made learned ibidem The conuersion of Saint Cyprian 330 The conuersion of Saint Augustine 331 The 29. Chapter Against them that feare to enter into the way of Vertue for the loue of thys world page 335. The matters handled in this Chapter What euills are in the world ibidem How short the felicity of this world is 336 No felicity of the world is lasting ibidem Of the great miseries that are mingled with worldly felicities 337 Some myseries are common both to the good and bad some proper onely to the wicked 338 Euils of God page 339 Punishments are inflicted vpon the wicked by the Ministers of God 340 The euils that passions and affections bring ibidem Of the multitude of the snares and dangers of thys world ibidem Of the blindnes and darknes of thys world page 342 The blindnes of men 342 Of the multitude of sinnes that are in thys world page 343 How deceaucable the felitie of the world is 345 The conclusion of all thys aforesayd 348 What the world is ibidem The world is a hell 349 That true rest and tranquility is found in God alone 349 Obiectiue beatitude ibidem Onely God can satisfie the hart of man page 350 The nature of the Sea-mans Needle ibidem Saint Gregory deplored the losse of his quiet and sweet solitary life 351. Those things which haue beene spoken are prooued by examples ibid. No man happy in thys world 353 The world is an hypocrite 354 The conclusion of the first Booke 356 In Vertue all perfections are found 357 Vertue is loued in an enemy ibidem THE SECOND BOOKE THE Prologue of the second Booke page 365 Matters handled in the Prologue The deuision of the second booke into two
parts ibidem ¶ The Chapters of the second Booke In the second booke doctrine appertayning vnto Vertue is handled and diuers instructions are sette down which teach how a man at the length may come vnto Vertue 366 The first Chapter The first aduice and instruction which is very necessary for that man that desireth to serue God ibidem The second Chapter Of the second instruction and aduice which that man must follow who will come to the seruice of God 367 Matters handled in this Chapter Euill custome page 368 The world ibidem The deuill ibidem Moe for vs then against vs. 369 The first part of the second Booke VVhich entreateth of vices and theyr remedies 370 The thyrd Chapter Of the firme and resolute purpose which a Christian ought to haue that he may not doe any thing hereafter which is sinne ibidem The matters handled in this Chapter A firme resolution is to be planted in the soule ibidem The proposition of the second Booke page 374 The fourth chapter Of the remedies against Pride 375 The matters handled in this Chapter The definition of Pryde 376 The saying of Tigranes King of the Armenians concerning a diademe page 379 Other remedies against Pride more particuler 381 The fift chapter Of the remedies against Couetousnes 384 The matters handled in this Chapter Christ an example of pouertie ibidem How vnworthy and how vild a thing it is to lose thy soule for gold 385 Riches bring many euills and inconueniences with them ibidem Riches doe not satisfie the appetite 386 Riches are not safe ibidem Riches profit nothing in death 387 Riches are remedies and releefes of mans misery and not instruments of pleasure page 388 Rich men may be saued 389 That no man ought to detaine goods that are not his owne theyr Lord Maister being eyther against it or not knowing of it ibid. Hyrelings are not to be defrauded of theyr wages 390 Wills and testaments are speedily to be discharged ibidem It is a ioyfull and a pleasant thing not to be endangered or indebted to others 391 The sixt chapter Remedies against Luxurie page 391 The matters handled in this Chapter The combat of Chastity is difficult ibidem Luxurie polluteth the liuely Temple of God page 392 The beginning of Luxury is pleasant but the end is bitter ibidem Mischiefes ioyned to this vice 393 The chast begin an Angels life in thys life 394 Other kinde of remedies against Luxurie page 395 The outward sences are to be kept page 396 The presence of God of thy Angell and of the deuill is to bee thought vpon ibidem It is dangerous for a man alone to speake with a woman alone 397 The seauenth Chapter Remedies agaynst enuy page 398 The matters handled in this Chapter Enuy is familiar with euery age and person ibidem Enuious men are like vnto the deuill 400 We must not enuy the vertues of our neighbour ibidem By charity other mens good things are made ours 401 The mischiefes of enuy ibidem Enuy is a iust sinne and how it is meant ibidem An obiection with the aunswer 402 The eight Chapter Of the remedies against Gluttony 403 The matters handled in this Chapter Gluttony the cause of death ibidem The Abstinence of Christ. ibidem The Abstinence of the holy Fathers 404 The delight of gluttony is very short ibidem We must be wary in the refection of our bodies 405 How man is reformed 406 The ninth Chapter Remedies agaynst anger hatred and emnities which arise of anger and wrath 406 The matters handled in this Chapter Man is more wrathfull then beasts 407 Man hath no weapons giuen him of nature ibidem The anger of a certaine Lyon out of Elianus ibidem We must forbeare and pardon after the example of Christ. 408 An angry man is without the grace and fauour of God ibidem How we must reuenge 409 Selfe-loue is to be pulled vp by the rootes 410 We must doe nothing in our anger ibidem The counsaile of Athenodorus the Philosopher vnto Augustus the Emperour how to auoyde anger ibidem In the time of anger we must decree of nothing ibidem Another aduice how to auoyde anger 411 The tenth Chapter Remedies agaynst Idlenes 411 The matters handled in this Chapter The labours of Christ. 412 The labours of the Saints ibidem Nothing created to be idle ibidem Great repentance is required for sinnes 413 The saying of a godly man as concerning time mispent ibidem Without perseuerance there is no saluation 414 Very good and wholesome counsaile ibidem After victory a new warre approcheth ibidem How temptation is to be turned into good 415 The eleuenth Chapter Of other kindes of sinnes vvhich a good Christian ought to eschew 416 The matters handled in this Chapter We must not sweare by the life of another 417 Of murmuring detraction and rash iudgement ibidem Three euils spring from murmuring 418 The first euill is detraction and back-biting ibidem The second euill is that it hurts three the speaker the hearer and him whom the words are spoken of ibidem The third euill it maketh the murmurer execrable and infamous among men 419 The greatest soueraignty is to be able to rule thy tongue 420 Murmurers and detracters are not to be heard ibidem How a back-biter and a detracter is to be reproued 421 Scandall that comes by detraction ibidem Agaynst Iesters and Iibers 422 Of rash iudgement and of the precepts of the Church ibidem Foure precepts of the Church ibidem Housholders ought to looke that their families keepe the Sabaoth 423 Of other kind of sins which because they seeme small therefore the world maketh no account to commit them ibidem The hurt that the sinnes bring to the soule which we make so small account of 424 In what things these sinnes are committed ibidem The twelueth Chapter Of other shorter remedies against all kind of sinnes but most especially against the seauen capitall sinnes 424 The matters handled in this Chapter Pride obiecteth True humility answereth 426 Vayne-glory obiecteth The feare of the Lord answereth ibidem Counterfeit Religion obiecteth True Religion answereth 427 Disobedience obiecteth Blessed subiection answereth ibidem Enuy obiecteth Congratulation for thy brothers good answereth ibidem Hatred obiecteth True Charity answereth 428 Detraction obiecteth The liberty of iust and vpright correction aunswereth ibidem Anger obiecteth Patience answereth 429 Frowardnes and malapertnes obiecteth Meekenes and gentlenes aunswereth 430 Swelling loftines obiecteth Humble satisfaction which would content all answereth ibidem Sorrowfulnes obiecteth Spirituall ioy answereth ibidem Drowsines and Idlenes obiecteth The exercise of Vertue answereth 431 Dissolute wandering obiecteth Firme stability answereth ibidem Desperation obiecteth The assurance of Hope answereth 432 Couetousnes obiecteth The contempt of the world answereth 433 Gluttony obiecteth Temperance answereth ibidem Vayne foolish mirth obiecteth Moderate sadnes answereth ibidem Many words and much babling obiecteth Discrete taciturnity aunswereth 434 Luxury obiecteth Vndefiled Chastity answereth ibidem Spirituall fornication
obiecteth Cleanenes and purity of hart aunswereth ibidem The loue of this world obiecteth The loue of the heauenly Countrey answereth 435 The conclusion of the first part of the second booke 426 The second part of the second Booke In which we entreate of the exercise of vertues 437 The thirteenth chapter Of the three kind of vertues in which the whole summe of Christian righteousnes is contayned ibidem The matters handled in this Chapter The duties of iustice to wit towards our selues towards our neighbour and towards God ibidem The fourteenth chapter Of the bond and duty of man towards himselfe 438 The matters handled in this Chapter The parts to be reformed in man ibidem Of the reforming of the body ibidem What manner of conuersation man ought to haue ibidem A Caution 439 The three fruites of modesty 440 Of the vertue of Abstinence 441 The body ought to be handled austerely ibidem Rules to be obserued in eating ibidem Gluttony is a deceitfull pretender of that which is not 443 The touch and the tast are the ignoblest sences ibidem The pleasure of the tast is short 444 Wine immoderatly taken how dangerous ibidem The Vine bringeth forth three kind of Grapes 445 Wine is a very bad counsayler ibidem Much talke is to be auoyded ibidem Saint Augustines Distichon written in his dining chamber 446 Of the keeping of the sences 447 At the time of prayer the eyes are especially to be kept ibidem The eares are to be kept ibidem The smelling is to be ordered 448 The tast is to be moderated ibidem Of the keeping of the tongue ibidem Foure things are to be obserued in speaking the matter the manner the time and the intent ibidem Of the mortification of the affections 450 The euils and mischiefes of our owne will ibidem The inferiour part of the soule is to be watched and kept ibidem The difference between the sons of God the children of the world 451 With what affections we are especially to warre 452 Of the reforming of the Will ibidem How the superiour part of the soule is to be reformed ibidem The pouerty of the spirit 453 Of the reforming of the Imagination 454 The Imagination is a wanderer and a fugitiue 155 Of the reforming of the vnderstanding and of the duties of wisdom 456 The duty and office of wisedome ibidem Wisedome is the Captayne and guide of other vertues ibidem No man hurteth more then he that hurteth vnder the show of piety 459 Of the wisdom which concerneth the practise effecting of things 460 What things are required for this wisedome ibidem Foure step-dames of wisedome 461 Vertue hateth extreames ibidem Antiquity doth not patronize nor vphold sinne ibidem Apparences of things doe often deceaue vs. ibidem In what a man ought to be circumspect ibidem Of certayne meanes by which wisedome is gotten 462 Euery opinion is not to be followed ibidem The fifteenth chapter Of that which man oweth vnto his neighbour 463 The matters handled in this Chapter The second part of iustice ibidem Of the duties of Charity 465 Charity is not a naked and a bare affection ibidem Sixe duties of Charity ibidem The negatiue duties of Charity 466 We must haue the hart of a mother towards our neighbour ibidem How such an hart is to be purchased 467 All things common to vs with our neighbour 468 The sixteenth chapter Of that which man oweth vnto God 469 The matters handled in this Chapter We must haue such an hart towards God as a sonne hath towards his parents ibidem Nine vertues are required to prepare and furnish such an hart 470 1. The loue of God ibidem 2. Feare and reuerence ibidem How feare is bred in vs. page 471 3. Trust and confidence ibidem The merits of Christ. 473 4. The zeale of Gods honour ibidem 5. The purity of the intent 474 The intent approueth and commendeth the worke 475 With what intent good is to be done ibidem A pure intent is to be craued of God 476 6. Prayer ibidem 7. Thanksgiuing ibidem 8. Obedience 477 Of the foure degrees of obedience ibidem 9. Patience 480 Of patience in aduersity ibidem A man must be armed against all euils that may betide him 483 Three degrees of patience 484 The seauenteenth chapter Of the bond and duty of diuers estates 486 The matters handled in this Chapter What is meete for Rulers and Ouer-seers ibidem The duty of a subiect ibidem Three degrees of this obedience 487 The duty of a good Matrone ibidem The duty of a Maister of a family 488 The eyghteenth chapter The first admonition in what esteeme and price vertues are to be had that this rule may be better vnderstood 489 The matters handled in this Chapter The two-fold order of vertues 490 The internall vertues are more excellent then the externall ibidem The affection of deuotion how tender and delicate it is 493 The difference betweene the outward vertues and the inward 494 Two extreames in the estimation of vertues 495 The ninteenth chapter Foure very profitable instructions which are deriued out of the precedent doctrine 496 The matters handled in this Chapter The externall vertues are to be ioyned to the internall ibidem Internall vertues are lesse knowne then externall 497 A two-fold righteousnes 499 What euils doe arise from false righteousnes 501 Two kinds of hipocrisie 502 Who is hote cold and luke warme 503 The reason why the luke warme are in worser estate then the cold ibidem The world hath alwayes beene set vpon mischiefe 504 The twenteth chapter The second admonition wherein is handled the diuersity of estates and sundry manners of liuing in the church 507 The matters handled in this Chapter Diuers meanes to obtayne grace page 508 Euery one likes his owne way best ibidem Euery one prayseth that Science wherein he excelleth 509 The variety of grace by nature 510 Variety of nature by grace and why God would haâ—â— variety of gifts in his Church 511 There is a certayne diuersity in the creatures 511 It is an euill thing to enuy our neighbour 512 The 21. chapter The third admonition is of the care watch which a religious man ought to haue ouer his actions 514 The matters handled in this Chapter Continuall care is a generall vertue ibidem In the beginning of our conuersion we must walke warily and circumspectly 515 Certaine counsailes 516 The 22. chapter The fourth admonition of the fortitude which is necessary for them that aspire vnto Vertue 517 The matter 's handled in this Chapter Two cifficulties in Vertue ibidem Vertue is hard and difficult 518 The error of them which forth-with in the beginning of their conuersion doe seeke for peace ibidem Of the meanes by which this fortitude is obtayned 519 The sluggard flieth from Vertue by reason of the difficulty 520 The feruent desire of some to serue God ibidem The sundry and manifold trials and torments of
31. chapter of his Soliloquies In what thing consisteth the perfection of man Epictetus The conscience is the Maister and Teacher of good men but a tormentor and â—orturer of the wicked Esay 14 The first thorne Plato The second thorne 1. Mach 6 The thyrd thorne Seneca in his 3. booke of benefits chap. 17. Certaine other thorns The feare of an euil conscience Iob 15 Prou 18. In his second booke of Confessions All disordered thinges are euil Similitudes Gregory in the 9. booke of his Morals cap. 2. Ambrose of duties Isidor in Syn. In the 2. booke of his Soliloquies Seneca Epist 43. In his book of manners Cicero in his Oration for Milo A peaceable and a quiet conscience is a Paradice A similitude Psal 19 Psal 119. Prou 21 Ambrose in his 2 booke of Duties In the 3 book of his Tusculane Questions In the 2 book of his Tusculane Questions Socrates Bias. Seneca Prou. 15. The testimonie of a good conscieÌ„ce hath feare mingled with it 2 Cor. 1. A similitude A similitude Chrisostom in his 25. homilie of the right way Rom 12. Hope two fold 1 Peter 1 Psalm 119 Effects of true hope 1. Gregory in the 6. booke of his Morrals In his 9. homily vpon Exodus Vpon the 12. Psalme Ierom in an Epistle In his 17. homily vpon Genesis Similies Vpon Saint Mathew 2 Chro. 16. Lamen 3 Esay 30 Ecclus. 2 Prou 3 Psalm 9 Psalm 31 Psalm 32 Psalm 40 Bernard in his 9 Sermon vpon the Psalme Who dwelleth In his 20. Sermon vpon the same Psalm A Catalogue of the effects of hope Cyprian in an Epistle to Don. Iosua 1. Bernard in his 85. Sermon vpon the Cant. Hope maketh men omnipoteÌ„t 4 Kings 20. Esay 10. Wisdom 5. Esay 30. Chapter 31 The hope of the righteous is spirit but of the wicked flesh Psal. 146. Psal. 20. A similitude Math. 7 Ierem 17 To him that trusteth in the Creator all thinges happen succesfully and prosperously but to him the trusteth in the creatures al things fall out vnluckilie Where the world is planted How vnhappy the estate of theÌ„ is who haue not theyr trust in god Onely hope is left vnto man Man cannot liue without a God Exod 32. A similie A similie How necessarie Hope is for man Esay 36 The punishment of fruitlesse vaine hope Ierem 48 The difference of the prouidence of God and of hope or trust Whence this libertie springeth 2 Cor 3 Iohn â— One kinde of liberty true an other false Why the liberty of the soule is the true liberty Sinne a cruell Tyrant Whose seruant a sinner is The flesh is sinne and a nourisher of sinne Fleshly desire or sensuall appetite is the cause of perturbations Basill Rom. 7. A similitude The superiour part the inferior part of the soule The appetite ought to be gouerned and not to gouerne What it is to obey the appetite A carnall louer a seruant 2 King 11. Seneca Why vicious meÌ„ are not auoyded A similitude Ecclus 23. How great the force is of perturbations and affections The seruitude of impure vnchast loue Psal. 107. 2 Kings 13 Luxury is not satisfied with the thing desired Eccle. 19 Aeneid 4. The seruitude of ambition The punishment of an ambitious man The seruitude of couetousnesse A couetous man is the seruant and slaue of his money A Similie A sinner is not bounde with one chaine alone Pub. Mimus 〈…〉 By the grace of God we are deliuered froÌ„ the seruitude of sinne Rom 6. Men throgh grace rule ouer the deuill Esay 14. Iudges 1. The deuil is couetous towards his The causes whence liberty ariseth 1. A similitude Esay 11 Psalm 91 Rom 7. The second cause the sweetnes of spiritual coÌ„solations Iohn 4 in his tenth homily vpon Ezechiell and in the 8. booke of his Morrals cap. 21 The thyrd cause daily vse continuall diligence Psalm 16 Ierome The affections are taught of the Lord do worke good vnto man A Caution Izech 34 The yoke of sinners Augustine in his eight booke of his confessions the 5 chapter Psalm 116 Peace with men Psal. 119. Peace with God Rom. 5. Peace with our selues The two daughters of our appetite Prou. 30. A similie Psal. 107. A similie Luke 15. A simily Psal. 107. The thirst of the wicked Iudith 7. The companion of carnal pleasure The impatience of the appetite Whence the vnquietnes of the mind ariseth Iames. 4 Esay 10 Iob 25 Eccles 6 Esay 57. A similitude Appetites fight one against another Psalm 55. Psalm 119 Esay 48 Prou 16 Psalm 1â— A similie The change of the inward man Esay 43 The preséce of the holy Ghost is knowne discerned by the peace and tranquility of the minde Psal. 46. The first cause of this peace Rom. 14. Esay 32. The second cause The third cause The fourth cause The fift cause Psal. 4. A double deluge Gen. 7. MaÌ„ is more miserable then any lyuing creature Iob 7. A saying of Silenus taken captiue of Mydas Ouid in the 11 book of his Meâ—a A simily Prayer the onely remedy of man 2 Chro. 20. â— say 38. Psalm 142 How sure a remedy our prayer is Deut 4 Math 7 Psalm 34 Esay 58 Iohn 15 Iohn 16 How farre prayer extendeth it selfe What great things the Saints haue doone by prayer Prou 12 Esay 1 Ierem 2 Iob 27 1 Iohn 3 Psalm 66 Our lyfe is a Sea Psal 80. God doth temper and propâ—rtionate tribulations according to the strength and ability of men Tribulation profitable God is present with the righteous in tribulation Psal. 50. Psal. 4. Psal. 55. Psal. 35. Psal. 31. A simily Dan. 3. Wised 10. All vertues helpe the afflicted A simily Mimesis called the figure of imitation or counterfetting of words and iestures Rom. 8. Iob 2. Rom. 5. Rom 12 Hope is an Anchor Hebr 6 Wherein true Christianitie coÌ„sisteth Tob 2. The wicked are vnfit to beare tribulations The force of impatience Miseries are doubled vpon the impatient Mourning doth nothing profit the impatient Exod. 12 One the selfe sâ—me tribulation doth profit the righteous hurt the wicked Augustine in his first booke of Cittie of God cap. 8 Exod 14 Constancy in affliction is not to be sought in Philosophy Esay 45. Prou. 3. God doth not suffer his to be hunger-starned Math. 6. Psal. 34. Psal 37. Deut. 28. The temporall promises of the old Testament after some manner doe also pertayne vnto the righteous of the new Testament A similitude 2 Cor. 8. A similitude Deut. 6. In the keeping of the law al good things are found To him that keepeth the law of the Lord all things succeede and prosper well Luke 10. 1 Tim. 4. Deut. 28. The foresayd curses are proued by examples Those curses pertaine also to christians Amos 9 See Ierome in his Epitaph vpon Fabiol c. 3. Ierome vpoÌ„ the 4. chap. of Osea Psalm 116. Bernard in Epist. The accidents of death August in Enchir. Adylon Eusu Emiss in his 1. Homily to those that leade
solitary and monasticall lyues A wonderfull and excellent saying of Petrus Damianus of the oureof death Nothing auaileth in death but vertue Prou. 11. Ecclesiast 1. Apoc. 14. Iob. 11. In the 10. booke of his Morals Cap. 21. Prou. 14. The righteous feareth not in the houre of death Paulinus in the life of Ambrose In death prosperity doth nothing profit nor aduersity hurt A similitude Apoc 22 Math 19 Vertue hath one inconuenience Math 13 Esay 14 Psalm 144. â— Kings 1. Psalm 34 Prou 20 Cant 8 Ecclesi 32. Prou. 18. Diuers refuges of sinners Againt theÌ„ that defer their repentance August in the 8 booke of his confessions the 5. chap. The stâ—te of the question Gregory in an homily Luke 12. Apoc. â— The iust iudgement of God Ecclesi 5. Causes froÌ„ whence the difficulty of conuersion ariseth Ierome vnto Celantia Chap. 4. Bernard Luke 11 Esay 62 Osea 7 and the 9. Apoc 11 A similitude A similitude Whether nowâ— or hereafter it is more easie to turne vnto God A similitude Ecclus 10 The force of euillcustome A similitude The Allegory of Lazarus foure dayes dead The losse of time A similitude See August his tenne strings The sinnes which wee nowe commit wee heereafter shal deplore lament in vaine Psal. 6. A similitude The reliques of sinne remaine after the sinne How absurd a thing it is to reserue thy repeÌ„tance for old age A similitude Seneca in his book of the shortnes of life The greatnes of the satisfaction Deferring of repentance a certaine infidelity Greg. in his Morals Repentance is not to be deferred in regard of benefits receaued at Gods hand Ecclesi 18. Not to be deferred in regard of predestination We offer the best part to the world the worst to God Seneca in his 109. Epi. Mal. 1. Deut. 25. What we owe vnto God in respect of our redemtion Eccles. 12. An excellent exposition of this place of Eccles. The conclusion of the first obiection Ecclus 25 Ecclus 17. Iohn 5. Psalm 95 It is dangerous to dispute of finall repentance Ezech. 35 Augustine of true and false repentance ca 17 In the same place To be conuerted what it is In his exhortation to repentaÌ„ce which forthwith foloweth in his second booke of repentance The iudgement of Isidore In the ninth tome of Plantynes edition a little before the end Greg in his 18 book of his Morals chap. 5. Iob. 27. Prou. 28. Math. 25. The conclusion of the Schoole man The first reason of the Schoole man The euill disposition and temperature of the body is an impediment of coÌ„templation The 2 reason of the Schole-man Aug. in hys booke of true false repentance chap 17. 2 Kings 16 2 Kings 19 3 Kings 2. A similitude The thyrd reason of the Schole-man The fourth reason of the School-man Prou â— Math 24 Math. 25. August in an Epistle to Dios. Many miraculous and wonderful things reserued to the comming of Christ. Euseb. Emiss of the good theefe A similitude 2 Cor. 11. Psal. 62. The iudgements of God A similitude Eccles. 3. An obiection of the repentance of the Niniuites Heb 12 2 Macha 9 Hester 4 Deut 32 Esay 55 Psalm 129 The difference between the true Prophets and the false Ierem 37 Psalm 90 Whence the Diuine iustice is knowne A similitude All men ought to feare Whence feare is in-gendered The beginning of the wayes of the Lord. The fall of deuills Esay 14 The fall of Adam Gen. 7. Gen. 19. Numb 16. Leuit. 10 Acts 5. The hidden and secret iudgements of God Luke 23. The great infidelity of men 2 Kings 2. Ierem 5 Chap 8 In the foresaid chap. Esay 61 2 Reg 24 Ecclus 23 Psalm 69 Saint Augustine Psalm 147 Luke 13 Math 7 1 Pet 3. Eccles 1 Math 26 A similitude 1 Tim. 2. What it is to trust in God Ecclesi 5. The promises of God belong to the righteous and the thretnings to the vnrighteous Psal. 11. Esd. 8. Psal. 37. Psal. 4. August in his 11. homily among his 50. Bernard in his 56. Sermon amongst his small ones Vertue a friend vnto reason Gal 5. Rom 7. 4 Kings 6. Psal. 119. Psalm 19 Math 1 Esay 40 Esay 10 FroÌ„ whence the difficultie of vertue ariseth Ezech 11. Rom 4. Esay 41 For what end the reliques of sins euill appetites remaine in vs. Psalm 27 Another obiection with the answer Deut. 30. Spirituall circumcisioÌ„ Deut. 10. Augustine A similitude Esay 26. The commaundements of God are not impossible Deut. 30. 2 Iohn 5. August of holy widdowhood In the 13. book of his coÌ„fessions Rom. 8. Petrus Rauennas vppon that Thou shalt loue the Lord thy God c. Those things which are vncleane to the world are cleane to the righteous Exod. 8. Acts 5 Bernard in his small Sermons chap. 30. A similitude Prou 4 The way of the wicked hard and difficult Psalm 119 Psalm 17 Psalm 119 Math 11 Osea 11 Exod 3 2 Cor 4 Esay 40 The great changes â—lterations which the hand of the highest worketh The disciples of Christ were on a suddaine made learned Cyprian in his 2 book and 2 Epist. Augustine in the 8 book of his Confessions Chap. 11. Chap. 11. In the 9 book of his Confessions chap. 1. What euils are in the world No felicitie of the world lasting Eccles 11 Wisdom 5 Esay 29 Baruch 3 Some miseries are coÌ„mon both to the good and euill some proper onely to the wicked Wisdom 5 Euils of GOD. Gene 4 Deut 7. PunishmeÌ„ts inflicted vpon the wicked by the Ministers of God The euils that passions bring Psal. 11. Athanasius in the life of Saint Anthony Prou. 6. Ecclesi 13. The blindnes of men See Cyprian in his 2 booke and 2 Epistle Psal. 14. Hosea 4. Ierem 9 Psalm 55 Gene 25 What the world is Psalm 55. S. Bernard The world a hell Obiectiue beatitude A similitude Onely God can satisfie the hart of man The nature of the Seamans needle Psal. 45. S. Gregory deplored the losse of his quiet sweet solitary life Aug. of the manners of the Church 1. booke 3. chap. No man happy in this world Eccle 1 Psalm 4. Psalm 31. The world an hypocrite S. Augustine In vertue all perfections are found Plato Prou 3. Psal. 112. Psal. 9. Cicero in Loeli A similitude Vertue is loued in an enemy Rom. 8. Gen. 31. Psalm 119. In the same Psalm Wisdom 8. Cyprian in his 2 book and 2 Epist. Baruch 3 Ierem 9 Euill cuâ—toâ—e A similitude The world The deuill Ecclesiast 2 Moe for vs then against vs. A firme resolution is to be planted in the soule A similitude Iorome in the life of Paule the Hermite A similitude The proposition of this Booke Ezech â— A similitude 1 Iohn 2 Tob 4. August to a certaine Earle Bernard in a certaine Sermon Bernard in a Sermon 1 Cor 15. Wisdom 6. A saying of Tigranes King of the Armenians 1 Peter 5. Greg. in the 9. book of his Morals Chap. 11 Iob 9. See Bernard
glory Doe not therfore run ouer these things carelesly slightly sleepingly as without aduisement thou doost read ouer many other things oftentimes passing ouer many leaues desirous to see an end before thou hast wel examined the beginning but I would that thou sitte as a Iudge in the iudgement seate of thine hart that thou heare all these words with silence quie tnes of mind These things are not to be posted ouer hastily but to be looked to heedfully discreetly because in thē are handled the whole regiment of thy life and what soeuer thereupon dooth depend Consider howe thou wouldest that all the businesses of thys worlde should bee ordered and appointed for in determining these things one mans opinion cannot suffice thee but haue an eye that they be seene to examined scanned of sundry Doctors Aduocates and Iudges least happily thou offend in them Wherefore seeing that in this case we doe not speak of earth but of heauen not of thine but of thy selfe haue an earnest care that this thing bee not considered of slothfully and negligently but with the greatest attention If thou hast erred hetherto now at the length cast with thy selfe that thou art regenerated and borne againe and beginne to enter into iudgement with thy selfe and cut off the thred of thine errors and begin by another way to vntwist this webbe O who will nowe so blesse my labours that thou maist now credite mee and harken vnto me with attentiue eares and that like a good Iudge thou mayst pronounce thy sentence and iudgement according to those things which are spoken and approued vnto thee for this thy resolution should be truelie blessed and thy labour exceeding profitable I know assuredly that I request too much and that a wryting cannot be found so effectuall and preuailing that may effect and performe this request therefore in the beginning of this my worke of what esteeme or value soeuer it bee I intreat this one thing that he who is the power and wisedom of his Father who hath the key of Dauid that he may shutte and open heauen to whom he will would be heere present and so temper these my writings that they may yeeld a perswasiue spirit lyfe to those who shall reade them But if I shall gette no fruite of thys my labour yet this shall be a recompence sufficient for mee that I haue satisfied mine owne desire delight and that once I haue filled glutted my selfe in praysing commending a thing greater then all praise as Vertue is especially seeing that of a long time I haue longed and wished to apply my minde to this studie This also I haue obserued throughout all this worke which also I haue doone in all the rest of my labours that I might fitte and apply my selfe to all sorts and estates of men spirituall and not spirituall Clergie and Laitie that as the cause and necessitie is common so also this Treatise might bee as common For the good reading this shall be confirmed in the loue of Vertue being deeplie grafted into it they shall take deepe roote in it they that be not good perhaps shall vnderstand by this what they haue lost and forgon With thys our labour good Parents may instruct and teach theyr chyldren when they are but young that they may be accustomed from theyr infancie to haue Vertue in honor reuerence and to bee studious of it seeing it is the greatest ioy that a Father hath to see his sonne whom he loueth to bee a louer of Vertue honest in very deede and beautified adorned with all kinde of Vertue This doctrine moreouer will be especially profitable to thē whose dutie it is in the Church to teach the people and to perswade them to embrace Vertue for heere are deliuered in order the chiefest instructions titles and reasons which make vs debtors vnto Vertue to the which also as to common places euery thing may bee reduced which is written of this matter And seeing that heere are handled those graces and blessings which are promised in this world to Vertue which are displaied and vnfolded in her twelue notable and famous preheminences and prerogatiues and seeing that it is true that we haue all these good things and blessings by Christ it consequently followeth that this doctrine shal bring much light to the vnderstanding of the holy Scriptures especially to those places which intreate of the misterie of Christ and the inestimable benefite of our Redemption of the which amongst others the Prophet Esay Salomon in his Canticles and such others doe write more of purpose THE ARGVMENT OF THE FIRST BOOKE THIS first Booke Christian Reader dooth containe a large exhortation to Vertue which is the watchman and keeper of the commandements of GOD in which consisteth true Vertue This Booke is deuided into three principall parts In the first part Vertue is perswaded to be embraced of vs with those reasons and common arguments which are wont chiefely to bee alledged of the holie and auncient Fathers as are those bonds by the which we are bound to our Lord GOD as well by that which hee is in himselfe as by that which he is for vs by reason of his inestimable benefits and also by the necessitie of Vertue herselfe which is prooued and layd open vnto vs by the foure last things which are Death Iudgement Heauenly-glory and Hell And these are handled in the first part In the second part the same thing is conuinced and prooued manifestly by other newe reasons as are the commodities and profits of grace which are promised in this life to the students louers of Vertue Heere the twelue particuler prerogatiues and priuiledges are rehearsed by which Vertue is famous renowned and they are handled and discoursed of seuerally and by themselues Which prerogatiues although many times they are touched of the Saints and holy Writers shewing the light the peace the true libertie and ioy of a quiet conscience and the consolations and comforts of the holy Ghost which things the righteous enioy and all those excellent benefits which are circumscribed within Vertues circumference yet neuer any man was seene or read of me who handled this matter so copiously and in that order as wee doe Therefore it hath not beene vnto mee a little trouble or a small labor to bring together into one head all these things out of diuers places of Scripture to call thē by their propper names to reduce them into order to declare and display them and to approue euery one of them seuerally by diuers testimonies of the Scriptures and of the Fathers This diligence was very necessarily bestowed that they who are not mooued to loue Vertue for the hope of the good to come because it seemes to be farre off frō them at the least that they might bee moued with the profite of that inestimable good which Vertue affoordeth in this world But because it suffiseth not to produce all the reasons which proue