ruines of Kingdomes Empires inferred in times past in the Christian world by the Hunes Gothes and Vandales testifie no lesse The twelfth and last priuiledge of vertue is the pleasing and glorious death of the Saints For what is more glorious then the death of the iust Precious sayth the Psalmist is the death of the Saints in the sight of our Lord. And Ecclesiasticus In extreamity all thinges shal be well to those that feare God and in the day of his death hee shall be blessed VVhat greater hope and confidence may bee wished for then that of blessed Saint Martine Who vppon the instant of death espying the enemie of mankinde Cruell beast sayeth hee why standest thou nigh mee Cruell as thou art thou shalt finde nothing in me for the bosome of Abraham shall receaue me in peace So the iust feare not death nay rather they reioyce in theyr departure prayse God and in as much as in them lyeth giue hâ—m thanks for their end for by the benefit of death they are deliuered from all theyr labours and begin to tast the first fruites of theyr felicitie Of these sayeth Saint Augustine Hee that desireth to be dissolued and to be with Christ dyeth not patiently but lyueth patiently and dyeth delightfully The iust man therefore hath no cause to lament or feare death nay rather it is to be sayd of him that likâ— the Swanne hee dyeth singing gyuing glory to GOD that calletâ— him But the death of sinners is most wretched sayth the Prophet for it is euill in the loosing of the worlde woorse in the seperation from the flesh and woorst of all in the double contrition of the woorme and fire layeth Saint Bernard This is the last and not the least euill as vvell of the boddie as of the soule For it is harde to leaue the worlde harder to forsake the body hardest to be tormented in hell fire These and other such like infinite euills doe torment sinners in the houre of their death which make theyr end troublesome disquiet â—euere and cruell ¶ Of all these thinges the Author entreateth very largely lib. 1 Guide of a sinner chap. 19 20 21 22 23 truly most worthy the reading and obseruation ¶ The conclusion of all those thinges which hetherto haue beene spoken of the priuiledges of vertues CHAP. 16. THou hast heard therfore my brother which and of what kind those twelue priuiledges be which are graunted to vertue in this life which are as it were twelue excellent and woorthy fruites of that tree which S. Iohn saw in the Apocalips which was so planted by a flood bearing twelue fruites euery moneth yeelding his seuerall fruite For what other thing may this tree be next the sonne of God then vertue it selfe which yeeldeth the fruite of holines and life And what other fruites thereof are there then those which wee haue reckoned vp in all this part For what fruite is more pleasant to the sight then the fatherly prouidence whereby GOD preserueth his the deuine grace the light of wisedome the consolation of the holy Spirit the ioy of a good conscience a good euent of hope the true liberty of the soule the interiour peace of the hart to be heard in our prayers to be helpt in tribulations to be prouided for in our necessities Finally to be assisted and to receaue ghostly consolation in death Euery one of these priuiledges is truly so great in it selfe that if it were plainely knowne it should suffice man to loue and embrace vertue and amende his life and it should also bring to passe that a man should truly vnderstand how wel it is said by our Sauior Whosoeuer forsaketh the worlde for Gods sake shall receaue a hundreth fold in this lyfe and possesse lyfe eternall Beholde therefore my brother what a benefit it is that heeretofore I haue declared vnto thee see whervnto I inuite thee Consider if any man will say thou art deceaued if for the loue thereof thou shalt leaue the worlde and all that is therein One onely inconuenient hath this good if it may be termed an inconuenient by reason it is vnsauorie to the reprobate namely because it is vnknowne vnto him For this cause sayth our Sauiour the Kingdome of heauen is like vnto a treasure that is hidden For this good is a very treasure in deede but hidden not to those that possesse it but to others The Prophet very well acknowledged the price of this treasure who said My secret to my selfe my secret to my selfe Little cared he whether other men knew his treasure or no. For this good is not as other goods are which are not goods vnlesse they be knowne by others for which cause they are not goods of themselues but only in the opinion of the world therfore it is necessary that they be known of him that by that meanes they may be called goods But this good maketh his possessour good blessed and no lesse warmeth his hart when 〈◊〉 only knoweth it himselfe then if all the world knew it But my tong is not the key of this secret deske much lesse of all those things which hetherto haue been spoken for what so euer may be spoken by humane tongue is much lesse abiect then the truth of the thing it selfe The key is the diuine light and the experience vse of vertues This will I that thou ask at Gods hands thou shalt find this treasure yea God him selfe in whoÌ„ thou shalt find al things thou shalt see with how great reason the Prophet said Blessed is the people whose God is our Lord For what can he want that is in possession of this good It is written in the book of the kings that Helcanah the father of Samuel said vnto his wife that bewailed her selfe because shee was barren had no children Anna why weepest thou and why doost thou not eate and wherfore is thy hart troubled am not I better vnto thee then ten sonnes well then if a good husband which is to day tomorrow is not is better to his wife then ten sonnes what thinkest thou of God what shall hee be to thaâ— soule that possesseth him what doâ— you meane whether looke you whatintend you why leaue you the fountaine of Paradise and drinke you of the troubled cesternes of thiâ— worlde why followe you not the good counsaile which the Propheâ— giueth saying Tast and see howe sweet our Lord is why doe we not often passe this Ford why doe weâ— not once tast this banquet Trust the wordes of our Lord and begin and hee afterward will deliuer you out of all doubt In times past that Serpent into which Moses rod was transformed seemed a farre off terrible and fearefull but being neerâ— and handled by the hand it returned into his former state Not without reason sayth Salomon It 〈◊〉 naught it is naught saith euery buiâ—er but when he is gone he glorieth The like
hadst so ordered thy life that in 〈◊〉 houre thou might'st haue God pâ—â—â—pitious vnto thee Thirdly that 〈◊〉 remember how great austere pâ—â—nitence thou wouldst then willing 〈◊〉 vnder-take if time might be grâ—â—â—ted thee ¶ The Authour purposely intreâ—â—teth of death in his first booke 〈◊〉 prayer meditation also in his Eâ—â—ercises in the meditation on Wâ—â—â—nesday at night likewise in the Siâ—â—ners guide lib. 1. cap. 7. in the â—â—â—cond part of this booke cap. 7. 〈◊〉 in the 3. part chap. 8. The Argument â—he day of iudgement an exact acâ—â—unt shal be required at a Christiâ—ns handes of all his thoughts and â—orkes done in this life The sinner 〈◊〉 the iust iudgement of God shall 〈◊〉 cast downe headlong into perpeâ—â—all affliction plaints darknes â—f the infernall prison There whilst 〈◊〉 is tortâ—red with most ardent torâ—â—res and punishments full of rage â—nd burning with wrath against â—od he shal curse excruiate him â—â—lfe calling to memory all those eâ—ils which he hath done and those â—ood things which he hath neglected â—o doe For which cause who soeuer â—ill not fall into these desasters let â—im repent whilst he hath time CHAP. 3. AFter death followeth euery mans perticuler iudgement after that the vniuersal of al men wheÌ„ as that which the Apostle teacheth shal be fulâ—â—d We must all of vs be manifeâ—â—â—â— before the tribunall of Christ that euery one may receiue accoâ—â—ding to that which he hath done 〈◊〉 his body either good or bad Many thinges are to be consideâ—red in this iudgement but the chieâ—fest of them is diligently to wey 〈◊〉 what things the account shal be exacted from vs. I will search saytâ— our Lord IerusaleÌ„ by candle light and I will visite vppon the men thâ—â— are intent on their dreggs The maner of speaking in holy Scripture is to signifie that the thinges of leaâ—â— consequence shal be both discust examined in that day euen as meâ— in slight things are wont to light a candle and search euery corner oâ— the house For there is not any one vaine cogitation of thine or moment of time euilly and vnfruitfully let slip by thee wherof a reason shal not be required at thy hands Who woulde not tremble and shake euery lym of him when heâ— heareth the words of our Lord Verely verely I say vnto you of euery idle worde that men haue spoken they shall giue a reason in the day of iudgement Well â—hen if an account must be made of those words â—hich offend no man what shal be â—nswered for dishonest words vnâ—hast cogitations for handes full of â—lood for adulterous euils Finalâ—â— for all the time of our life loosely â—onsumed in the works of iniquity â—f this bee true as it is most true â—hat tongue what eloquence may â—eport so much of the rigor and seâ—eritie of this iudgement which â—â—all not be lesser then the truth of â—he thing it selfe or what is it may â—ny wayes bee equalled with the â—â—me Howe shall the wretched man â—â—and heere amazed and astonished â—hen in the circle ofso many Senaâ—ors and the presence of so great a â—ounsaile the account shal be chalâ—enged at his handes of the least â—ord which such or such a day he â—â—ake fondly and without fruite Who would not be amazed at this â—uestion VVho durst say these â—â—inges except Christ himselfe had â—poken them before who affirme â—xcept he had affirmed What king â—as there euer found that expostuâ—ated with his seruants for so light a â—ault O altitude of Christian Religion how great is the puritie which thou teachest how strict is the account which thou exactest with howe seuere iudgement doost thou discusse and examine all thinges How great shal the shame be wherwith wretched sinners shall in thaâ— place be stained when as all theyr iniquities which when they lyued they hid vnder the couerts and walls of theyr houses what soeuer also dishonest what-soeuer filthy thing they haue committed froÌ„ theyr tender yeeres to the terme of their life all the angles of their harts whatâ—o euer is most secrete shall be manifested in this court before thâ— eyes of the whole world Who there shal haue a conscience so cleere who when these thinges shall beginne to be done shall not presently change his colour and tremble in all his members For if a man doe so much blush when hee reuealeth his defects in priuate to some friende of his so that some one in the very confession waxeth dumbe and concealeth his crime what shame shal that be where-with sinners shall be affected in the sight of Almighty GOD and of all ages past present and to come So great shall that shame be that the wicked as the prophet witnesseth shall cry out saying to the mountaines couer vs to hils fall vpon vs. But these thinges are tollerable but what shall become of them when as the sharpe arrowes of that finall sentence from Gods mouth shall be shotte into theyr harts Goe you cursed into euerlasting â—ire which is prepared for the deuill and his Angels Alas with what sorrowes shall sinâ—ners be discrutiate when they heare this sentence When as wee can scarcely heare a little droppe of his wordes sayth Iob who can beholde the thunder of his greatnes This voyce shal be so dreadfull and of such vertue that the earth in the twinckling of an eye shall bee opened and in a moment they shall descend to hell as the sayd Iob saith who now enioy the timbrel harp and reioyce at the sound of the organ vvho nowe leade theyr dayes in pleasure This case describeth blessed Saint Iohn in his Apocalips in these wordes After this I saw another Angel descending from heauen hauing great power the earth was lightned by his glory and he cryed out in his strength saying Great Babilon is fallen is fallen and is made the habitation of deuils and the prison of all vncleane spirits the habitation of each vncleane odible bird A little after the same Euangelist addeth saying The strong Angel tooke vp a stone as if it were a great Milstone and cast it into the sea and said with this force shal the great citty Babilon be cast down henceforward it shall no more bee found After this manner shal the wicked fall into this headlong hell and into that darksom prison ful of al confusion which is vnderstood of Babilon in this place But what tunge can expresse the multitude of punishments which they shall there suffer There shal their bodies burne in liuing vnquenchable flames there their soules without intermission shal be gnawed vpon by the worme of conscience which shal giue them no truce There shall be perpetuall weeping of eyes and gnashing of teeth that shal neuer end which the sacred Scriptures do so often threaten repeat In this place of desperation those miserable damned enraged with a certaine cruel madnes shal coÌ„uert their anger against god tyrannize
against themselues eating their owne flesh renting theyr bowels with furious grones â—â—aring one anothers flesh with their nailes and incessantly blaspheming the Iudge that condemned them vnto the punishments There each of theÌ„ shall curse his vnfortunate chaunce vnhappy natiuity repeating without intermission that doleful plaint and those desolate and lamentable songs of Iob Curst bee the day in which I was borne and the night in which it is said Hee is conceiued a man Let that day bee turned into darknes let not god require vpon it neither let it be illustrate with light Let darknes obscure it the shadow of death let a mist ouercloude it let it be wrapped in bitternes Let a dark storme possesse that night let it not be accounted amongst the dayes of the yeere nor numbred in the months Let that night be sâ—litary and vnworthy praise let them curse the same who curse the day who are ready to waken the Leuiathan Let the starres bee daâ—kned with the mist thereof let theÌ„ expect light and not see it neither the beginning of the rising morne Because it shut not vp the doore of the wombe that bare me neither tooke away the euils from mine eyes Why died I not in the wombe or isâ—uing from the same why perrished I not presently why was I receiued into the lap why sucked I at the teates This shal be the musick these the songs such the mattins which those vnhappy soules shall sing without end O vnlucky tongues which speake nothing but blasphemies ó vnfortunate eyes that see nâ—ught but calamities and miseries O miserable eares that heare nothing but plaints and gnashing of teeth ô vnlucky bodies which haue no other refreshings but burning flames Of what minde shall they be there who whilst they liued here deluded the howres in trifles and spent all their time in pleasures and delights ô how long a chaine of misery haue these so short delights forged O foolish and incensate what will the allurements of the flesh profit you nowe which then you cherrished whereas now you are deuoted to eternall plaints What is become of your ritches vvhere are your treasuâ—es where your delights where are your reioycings The 7. yeeres of plentie are past and the 7. yeeres of dearth are come which haue deuoured all their aboundance There is no memory left of them nor appearance Your glory is foredone your felicities drowned in the sea of sorrow your thirst is grown to that drith that there is not one â—rop of water granted by which the immesurable heate of thy throate which infinitlie tormenteth thee may bee asslâ—ked Your felicities which you inioyed in this world will not onelie not profit you but euen they will bee the causes to you of greater tormeÌ„t For theÌ„ shall be fulfilled that which is written in the booke of Iob. Let mercy forget him wormes are his sweetnesse Let him not bee in remembrance but cut downe like an vnfruitfull blocke But then the sweetnesse of the delight of euils is turned into the worme of greefe when as the remembrance of fore-passed pleasures according to the exposition of Saint Gregory shall beget a greater bitternes of presâ—nt greefes bethinking themselues theÌ„ what they haue some-times beene and in what place they nowe be that for that which is so soone vanished they nowe suffer that which shall endure for euer Then at length but too late shall they acknowledge the fallacies of the deuill placed in the midst of errours shal begin but in vaine to speake the wordes of the Wiseman saying VVe haue wandered from the way of truth and the light of iustice hath not shined vpon vs the sunne of vnderstanding is not risen vnto vs wee are wearied in the way of iniquity perdition haue walked difficult wayes but the way of our Lord haue we not knowne What hath our pride profited vs or the boast of our riches what hath â—t furthered vs All those things are past away as a shadow or as it were a messenger running before or like a shippe that hath passed a troublesome water whereof when it is past â—here is no tract to be found neither the way of the keele thereof in the floods Such like wordes haue the sinners spoken in hell because the vngodly mans hope is like the light feather which is lifted vppe by the wind and like the light froth of the Sea which is dispersed by the sunne and as it were smoake scattered by the wind and like the memory of a one dayes guest passing by These shall be the complaints these the lamentations this the perpetuall penance which the damned shal there performe world without end where it shall profit them nothing because the time was ouer-past wherein they should shew fruites worthy of repentance Come therfore whilst then is time of repent come you that haue eares to heare and receaue that wholsom counsaile of our Lorde which he in time past gaue by the mouth of hâ—â— Prophet saying Giue glory tâ— your Lorde God before it waxeâ— darke and before your feete stumble against the darksome hills Yoâ— shall exspect the lâ—ght and he shaâ—â— put the same in the shadow of death and in darknes Watch I say the time let vs followe his counsaile who before he was our Iudge woulâ— be our aduocate No one knoweâ—â— more exactly what will hinder oâ— profit in that day then he who shâ—ll himselfe be Iudge of all causes He briefly teacheth vs what is needfull for vs to doe that in that day wee may be secure Take heed to your selues saith he by Saint Luke thâ—â— your harts be not loaden with gluttony and drunkennes and the caâ—e of this life and that this day doe not sodainly come vpon you For like a net or snare shal it surprize all those that sit vppon the face of the earth Watch therefore at all times praying that you may be â—ounted worthy to flie all these things which are to come and stand before the sonne of man Deerely beloued let vs consider all these things and at length let vs waken from our heauy sleepe before thâ—t darke night of death shall oâ—er whelme vs before that horriâ—lâ— day shall enfold vs of which the Prophet speaketh Behold the day is at hand and who may thinke the day of his comming and who shal stand to behold him He he may exspect the day of our Lorde who hath heere bound the hands of the Iudge and hath iudged himselfe in this world ¶ The Author purposely entreateth of the latter iudgement in his sirst booke of Prayer and Meditation and in his exercises in Thursday nights meditation Likewise in the guide of sinners cap. 8. lib. 1. The Argument ¶ They who haue loued God with all their harts shall receaue their remuneration in heauen namely the glory of eternall beatitude which in respect of the accidents in some it shall be greater in some other lesser yet is the essentiall
your pasture whether wend you what doe you why refuse you so great good for so little labour Heare what Saint Augustine saith O my soule saith he if wee should euery day suffer torments if endure hell it selfe for a long time that we might see Christ in his glorie and accompany his Saints were it not a thing woorthy to suffer all what so euer intollerable that wee might be made pertakers of so much good so much glory Let therefore the deuills assault and prepare their temptations let fasts mortifie the body let garments punish the flesh let labours grieue watchings dry let this man exclaime against mee let this and that man molest mee let colde make mee crooked my conscience murmure heate burne the stomack swell the countenaunce waxe pale let me be wholie infeebled let my life fayle in greefe and my yeeres in gronings let rottennes enter my bones abound vnderneath mee that I may rest in the day of tribulation ascend in a â—eadines to our people For what shall be the glory of the iust howe great shal be the ioy of the Saints when each one of theyr faces shall shine like the Sun Hetherto S. Augustine Goe to nowe thou foolish louer of this woâ—ld seeke titles honors build proude houses and high pallaces extend the bounds of thine heritage gouerne if thou canst kingdoms and the whole world all they are not to be comparâ—d vvith the least of those thinges which the seruaunt of God dooth expect For he is to receaue those things which the world cannot giue and shal reioyce in those blessings which are for euer durable Thou with all thy riches together with the rich glutton shalt be buried in hell but he with Lazarus shal be carried by the Angels into Abrahams bosome ¶ Of this matter see the 1. booke of Prayer and Meditation in Saterday at nights meditation and in the first booke of the Guide of a sinner chap. 10. where you shall find many excellent things The Argument In the infernal paines there is nothing founde that may comfort a man for euen as the lot of the good is vniuersall good which comprehendeth in it selfe all kindes of good so also is the lot of the wicked vniuersall which includeth in it all kindes of euill For which cause euery one sence of the wicked shal be tortured with their peculier torments aunswerable to the quality of tbeir sinne committed without any dimunition or hope of pardon of terme or of time For the paines of hell shal be eternall intollerable infinite continuall CHAP. 5. TRuly the least of those blessings which hetherto vvee haue rehersed might suffice to ingender in our mindes the loue of vertue by which we may attaine so many goods But noâ—e if to this so immesurable grâ—atnes of glory the horror of infâ—â—nall punishments which are prepared for the wicked bee annexed who is he so hard-harted and with vnbridled minde rebellious that forsaking vices will not vvillinglie embrace vertues For the impious and peruerse man cannot comfort himselfe with this voice Be it I am euill and sinfull what of that I shal not enter the celestiall glory neyther shall I reioyce with GOD In this consisteth all my punishment For the rest I care not because I shal haue neither other punishment nor other glory Thou art deceiued my brother the matter is far otherwise for it is fatall and altogether necessary that one of these thinges happen vnto thee eyther that thou raigne alwayes with GOD or that thou burne alwayes with the deuill in sempiternall fire Betweene these two extreames there is no meane These in the figure of those two baskets which our Lord shewed to Ieremy the prophet before the gate of the temple are fitly shadowed For the one of theÌ„ was replenished with very good figges such as those are of the first time and the other basket had very badde figges in it which coulde not be eaten because they were euill Our Lord by thys spectacle would demonstrate to the prophet two kindes of men the one to whom he would extend his mercie the other whom according to his iustice hee would punish The lot of those first men shal be excellent good neither can there be giuen better but of the other most euill then which worser may not be found But that this may bee the better vnderstoode it is to be noted that all the euils of this present life are onely single and therefore when we suffer one sence onely or one member suffereth or if more at least-wise all suffer not As for example it appeareth in diuers infirmities of mans body for one hath his eye affected another is vexed with the head-ach the third is troubled with a weake stomacke the fourth is afflicted with the passion of the heart and othâ—r by other diseases But none of them all is tormented in all his members at once but in some onely Notwithstanding wee daily see how great the greefe is how much the paine that one onely of these euils breedeth and how vnquiet nights hee leadeth that is only vexed with one of these paines although it were but the aking of one tooth But let vs suppose there is a man who is tormented with such an vniuerâ—all euill that hee hath not one member neyther one interior or exterior sence free from most greeuous agoniâ—s but that at one the same time hee suffereth most bitter dolors of head teeth stomack hart to speak all things in a woâ—d that in all the knockles and ioynts of his body is pained with intollerable greefes and that the same man being in so great passions euery member hauing his peculier dolors shold lie in his bedde stretched out what martirdome I pray you what torments might be coÌ„pared or equalled by these what may bee imagined more miserable then this man what more effectually might moue thee to a sympathy and harty commiâ—eration And if thou shouldest â—ee elswhere a dogge in such manner afflicted striuing with death wouldst thou not be moued at least wise tho hard-harted of thy selfe to coÌ„paâ—sion Such affliction my brother if these thinges may any wayes be coÌ„pared together is that which the damned shal suffer in hel nor for one night but without end in all eternity For euen as they with all theâ—r members and sences offended God and offered them all as weapons of iniustice to serue sin so in â—ike sort God hath appointed that they all shal lâ—kewise be punished seuerally by a peculier torment There therefore vnchast and lasciuious eyes shal be afflicted with the sight of horrible deuils The eares by confused gnashing and groaning which shall resounde in this place The sent by intollerable stench exhaling out of this vncleane filthy and pestilent place The taste with raging hunger and burning thirst The touch and all members of the body shal bee tortured with colde and vnspeakable fire The imagination shall suffer by the apprehension of present euils but the
how ready in this affâ—ire king Dauid was Thy hands saith hee made mee and created me giue me vnderstanding that I may learne thy commaundements As if he said Thy hands â— Lord made all that good which is in me but this thy worke and patterne is not euery wayes absolute The eyes of my minde amongst the rest are not yet perfect I haue not yet the light by meanes wherof I may discerne what I want and what is necessarie for me But of whom shall I require that which I want but of him that gaue that which I haue that to whom the beginnings are due the ends also may be deuoted Giue mee therefore ô Lord that light illuminate the eyes of this blinde borne that with them I may acknowledge thee and so that may be perfected which thou begannest in mee If therfore it pertaine to our Lord to giue this last perfection to the vnderstanding it pertaineth also vnto him to giuâ— the same to the will and other powers of the soule that by this meanes the forme may be finished by the same worke-man that began it The Argument ¶ As wee are not created without God so â—iue wee not without him for hee that created vs hâ—e likewise conserueth vs our whole life therefore dependeth on him Hee giueth all good thinges to vs and driueth all mischiefes from vs For that cause all creatures visible and inuisible are created to attend vs. Wee ought therefore in like sort to serue God for this benefite as for the precedent Which except we doe wee are woorse then beastes themselues who acknowledge their benefactours CHAP. 8. THere are many mothers to be found who thinke they haue sufficiently discharged theyr duty if they bring forth their children with paine so that vnwilling to take vppon them the troubles of suckling and nursing them themselues they seeke out â— Nurse to whose charge they may commit the fruite of their wombes God dealeth not in like sort by vs but he vndertaketh in himselfe all the trouble so that hee is both the mother which beare vs the nurse that suckleth vs with the milke and beneuolence of his prouidence Euen as he witnesâ—eth by his Prophet saying And I like the foster Father of Ephraim beare them in mine armes Hee therefore that conserueth vs is the maker of vs all and as without him nothing is made so without hâ—s protection all thinges should necessarily perish and come to nothing as it appeareth by the Psalmes 144. and 103. Euen as the whole motion of the clocke dependeth on the wheeles which by thâ—â— motion turneth all the whole work so that when one wheele seaseth aâ—â— the rest of the clocke is at a stand and out of frame So the whole masse of this great engine of the world hangeth onely by the waight of the Diuine prouidence so as if that cease all the whole compact of this world ceaseth also But if thou wilt diligently consider howe many benefits shalt thou finde included in this one for euen as many moments and poynts of time as thy life hath had hath and shall haue so many parts are there of this benefit for that in no one of these shouldst thou either liue or be if God had turned his eyes froÌ„ thee All creatures what soeuer they be in this world are the parts of this benefite because wee see all of them haue their beeing and ayme to this end that they should serue and bee accommodate to our vse for after this manner the heauen is thine and the earth the Sunne the Moone the starres the sea fishes byrdes foure-footed beasts trees plants and to speake in a word all thinges what soeuer are created are deuoted to thy seruice vvhich in his Psalmes the kingly prophet wondereth at Neither content that he had created all visible creatures to our vse his further will was also through his immesurable mercy that all invisible creatures such as are those noble intelligences which are alwayes standing before the presence of God and behold his diuine face should serue for our vses For all the Angels as S. Paule testifieth are administring spirits sent to take charge ouer those who shall possesse the heritage of saluation Fâ—nally all the world is imployed in thy seruice to the end that thou likewise shouldst be busied in the seruice of GOD who woulde not that any thing should be created eyther aboue or vnder the heauens that should not serue for thy profit that thou likewise mightst wholy serue vnder his empery VVhat soeuer is founde vnder heauen eyther is for the vse of man or to the vse of that thing which serueth man For although man to speak properly doe not eate flies which flie in the ayre yet feedeth he on other birds which are sustained by those flies c althogh he eate not the weeds of the field yet nourisheth he himselfe by those diuers kinds of beasts which are pastured by those herbes Turne returne thine eyes into all the clymes corners of the world and thou shalt see howe spacious the bounds are of thy riches how opulent thine inheritance is All that which walketh on the earth swymmeth in the Seas flyeth in the ayre shineth in the heauens is thine But all these are the benefits of god and the workes of his prouidence and â—he mirrors of his beauty the testimonies of his mercy the sparks of his charitie and the exemplifications of his liberalitie See how many cryers Preachers God sendeth vnto thee that thou mayst know him All that are in heauen and in earth saith S. Augustine tell me that I must loue thee my God and cease not to cry out the like to all men that no man may be excused Yf thou hast eares to vnderstand the voyces of creatures thou shalt manifestly perceaue howe all of them doe together teach thee to loue GOD. For all they in silence doe protest that they were made for thy benefit that thou for thy selfe for them shouldst serue their and thine own Lord. The heauen saith I giue thee light by day by night thorow the ministery of Moone starres I preuent least thou shouldst walke in darknes and sundry influences sende I downe that diuers things may grow and increase least thou shouldst die with famine The Ayre sayth I apply my selfe that thou maist breathe into me I coole thee I temperate thine internall heate least it consume thee I haue diuers kindes of byrds in me that by their variety and pulchritude should delight thine eyes by theyr songs thine eares and by their taste thy palate The water saith I serue thee with my raines and showres according to the fixed seasons of the yeere with my floods and fountaines also that thou mayst coole thee I bring foorth and nourish diuers kinde of fishes that they may bee meate for thee I water thy seede thy gardens and fruitfull trees that thou mightst by all them be nourished I yeelde thee passage through the
midst of the sea that thou mayst traffique through the whole world and that thou mightest annexe to thy riches the riches of another world or Hemisphere What thinkest thou the earth will say which is the common mother of all as it were the shop or tauerne of all things naturall She truly and that not without cause shall say I sustaine thee an vnprofitable burthen I beare thee like a mother in mine armes I prouide thee of necessaries I sustaine thee with the fruites of my wombe I haue communion or participation with all other elements with all the heauens and from euery one of the influences doe I cull out choose benefites to fructifie for thee I finally like a good mother neyther in lyfe nor in death forsake thee for in life I suffer thee to trample me wâ—th thy feete I sustaine thee I giue thee in death a place of rest hide thee in my bowels What need many wordes The whole vvorlde with a loude voyce cryeth Behold how my Lord and Creator intirelie loueth thee who hath created mee for thy loue would that I should serue thee thou likewise shouldst serue him that gaue mee to thee and created thee for himselfe These are ô man the voices of all creatures Consider now that there is none so absurd deafnes as to heaâ— these voyces and to be vngratefull for so many and great benefits If thou hast receaued a good turn pay thy due in thanksgiuing that thou haue no cause to bee plagued with the scourge of ingratitude For euery creature as a certaine Doctor hath wel noted speakes to a man in three wordes Take Restore and Beware That is Take a benefite Restore that thou owest Beware except thou restore the punishmeÌ„t Is it possible for thee christian that without intermission receiuest these benefits that sometimes thou sholdst not lift vp thine eyes to heauen that thou maist see who hee is who giueth thee so many good things Tell if thou shouldst happen being wearied in thy iourney to rest at the foote of some Tower greatly afflicted with hunger thirst that there were one in the tower should send thee meate drinke as much as thou wouldst require couldst thou containe thy selfe but that thou wouldst lift vp thine eyes somtimes that thou mightst see who hee was that had so well deserued at thy handes I thinke truly that thou couldst not What els doth god fâ—oÌ„ his highest heauen but without intermission poure down his benefits vpon thee Shew me any thing smal or great that is not giuen froÌ„ aboue by the speciall prouidence of God why therefore somtimes liftest thou not vp thy eyes to heauen that thou maist acknowledge loue so liberall a Lord continual benefactor what other thing is intended by this carelesnes but that men shewe that they haue laide aside the nature of men are degenerated into vnreasonable creatures For in this we resemble hogs feeding vnder an oake who whilst their keeper ascendeth the tree and with his whip or staffe beateth downe the acornes are so much busied in eating grunting beating one another froÌ„ the mast as that they mark not who gaue them the meat neither know they how to loop vp that they may see froÌ„ whose handes that benefite descended O vngratful sons of Adam who besides the light of reason hauing theyr shapes erect and faces formed to behold the heauens yet wil not lift vp their eyes and mindes that they may see acknowledge theyr Benefactor and giue him thankes for his goodnes The lawe of gratuitie is so generall and so well liking vnto GOD that in the very beasts themselues he would this inclination should be imprinted as we may manifestly behold in sundry examples VVhat is more fierce then the Lyon yet Appian writeth that Androdus the Dâ—ne a Senators seruaunt and a fugitiue was many yeeres nourished by a Lyon whose wounded foote hee had cured The same man beeing long after that apprehended and brought to Rome and condemned to the beastes and opposed to the sayd Lyon which by good hap was likewise taken and brought to Rome was acknowledged and saued by him both the slaue and the Lyon receaued theyr liberty and alwayes after liued together in great amitie The lyke also Plinie writeth to haue hapned to Helpus the Samian by a Lion Of the gratuity of horses the said Pliny reporteth that some there haue beene that lamented theyr maisters death and other-some that shedde teares for theyr want When King Nicomedes was slaine his horse starued himselfe to death Some reuenged the death of theyr maisters with striking and byting These thinges are of small moment if we compare them with the fidelitie friendship and gratitude of doggs of which Plinie reporteth admirable things If therefore beasts in whoÌ„ there is no reason but onely a sparckle of a certaine naturall instinct by which they acknowledge a benefite are so grateful and in all things that in theÌ„ lyeth helpe obey and serue theyr benefactors howe can it be that a man that is blessed with such a light to acknowledge receiued benefites should be so carelesse so slightly should forget him from whom so many benefits are deriued If it be such a haynous offence not to loue this Lord God what shall it bee to offend him and to violate his commaundements Can it bee possible ô man that thou shouldest haue hands to offend those handes which haue beene so liberall towards thee that euen for thy sake they haue at the last been fastned to the Crosse When that lasciuious and shamelesse woman allured the holy Prosphet Ioseph to adultery and sollicited him to bee vnfaithfull to his Lord and maister the chast young man defended him-selfe after thys manner Behold my Maister hath deliuered all things into my hands not knowing what hee hath in his house neyther is there any thing which is not at my commaund beside thy selfe who art his wife how therefore can I doe this wickednes and sinne against my Maister As if he should say If my Lord bee so good and liberall towards me if he hath committed all that is his to my trust if hee hath dignified mee with such honor how can I who am tied vnto him by so many offices of kindnes haue my hands ready to offend so good a maister In vvhich place it is to be noted that hee was not content to say It becoÌ„meth me not to offende thee or I must not doe it but he sayd How may I do this euill and so foorth signifying that the greatnes of the benefites ought not only to restraine the wil but also the power and take away the force likewise to offende our Lord God in any thing That man had credited all that he had in Iosephs hand and God hath committed that which hee hath to thee Compare nowe those thinges that GOD hath with those things which that man had and see howe farre greater more excellent they
to which the iust doe direct their course when-so-euer anie tempest of this world dooth assaile them and like a strong shield wherein all our enemies darts are receaued without any wound It is as it were a gadge or prouant hidden to â—hich in time of famine all the poore maâ— repaire and take bread It is that Tabernacle and that shaddowe which our Lord promiseth by Esay that it should be to his elect a shelter in the heate of the day and a couert from the storme and raine that is from all aduersity and prosperity of this worlde Fâ—nally it is a medicine and common remedy for all our euils For it is most certaine that what soeuer we iustly faithfully and prudently hope from God we shall receaue the same so that it be necessary for our saluation and pertaine therevnto Therefore Cyprian caleth the mercy of GOD an inexhaunst fountaine of goodnes and hope or a vessell of confidence wherein those benefites are contayned and hee sayth that according to the quantity of the vessell the proportion of the remedy shall bee likewise correspondent For in regard of the fountaine the water of mercy shall neuer faile Euery place sayth our Lorde to the chyldren of Israell which the step of your foote shall tread vpon I will giue you So all the mercy vpoÌ„ which a man shall settle his foote shall be his The wicked also haue a certaine hope yet not a liuing but a deade hope for sinne taketh away the lyfe thereof therfore their hope worketh not in them the effects which we haue aboue rehearsed Of thys hope it is written The hope of the wicked is like the downe that is tossed vp like the light foame which is scattered by the storme like the â—moake which is dispersed by the winde By which you may perceiue howe vaine the hope of the wicked is And not onely is this hope vaine but hurtfull deceitfull and dangerous also as GOD warneth by the Prophet Wo vnto you you sonnes forsakers that is you that haue forsaken your Father saith our Lord that you might doe counsaile but not of me c. hoping for helpe in the strength of Pharao and hauing trust in the shadow of Egypt And Pharaos strength shall be confusion vnto you that which followeth And in the chapter which foloweth Woe to you that descende into Egipt for help hoping in your horses c. You see heere that the hope of the wicked is flesh of the good spirit the one of them to bee nought els then man the other to be God So that what difference there is between god man the same is there founde betweene hope and hope What difference there is betweene both the hopes the Prophet Ieremie aptly describeth Chapter 17. Cursed saith hee is the man that trusteth in man c And after hee hath expounded this malediction he opposeth the blessing of the righteous Blessed saith he is the man that trusteth in our Lord c. ¶ Of these sixe fore-sayde Priuiledges and their contraries hath he entreated lib 1 part 2 of the Guide of a sinner Chapters 13 14 15 16 17 18. The Argument The riches of vertue are not circumscribed within these priuiledges only but they haue also other six annexed vnto them no lesse valuable theÌ„ the former as are That it maketh the man in whom it abideth possessor of the true liberty of thâ— Spirit and free from all perturbâ—tions That it filleth the hart with incredible peace That God heareth the prayers of good men That the diuine assistance is alwayes neere them in all their tribulations That all good things are bestowed on the godly which are any wayes necessary in this life That the death of the righteous is pleasant blessed peaceable to which goods so many euils are opposed which make the life of dissolute men miserâ—ble and vnhappy CHAP. 15. THe seauenth priuiledge of Vertue is the true liberty of the minde of which the Apostle speaketh Where the Spirit of our Lord is there is liberty Thys liberty our Lorde promised the Iewes when he sayd If you shall continue in my sayings you shall truly be my disciples and you shall knowe the truth and the truth shall deliuer you that is shall giue you true liberty They answered hâ—m We are the seed of Abraham and we haue not as yet serued any man how sayst thou then yee shall be free Iesus answered said vnto them Verily verily I say vnto you Euery one that doth sin is the slaue of sin now the seruant remaineth not in the house for euer but the sonne remaineth for euer If therfore the Son hath deliuered you you shal be truly free In which words there is a double liberty insinuated a false and a true The false is theyrs who haue theyr body free but their soule captiue subiect to the tyrannie of their own passions and sinnes such as was that of Alexander the great who beeing King of the whole worlde was a slaue to his owne appetites and vices The true is of those which haue theyr mindes voyde of all thoâ—e tyrants although they haue theyr bodie sometimes free somtimes thrale and captiue Such as was that of the Apostle Saint Paule who although he were captiue and held in bonds yet in spirit he flew thorow the heauens and by the doctrine of his Epistles seâ— at liberty the whole world This true liberty is of those that follow vertue but the false is of those that lye drowned in vice and sin ¶ Of this liberty of the good thraldome of the wicked there is a most excellent and copious treatise in the first booke of the Guide of a sinner part 2. chap. 19. to which place we refer the Reader The eyght priuiledge is the peace of the interior man which the studious in verâ—ue doe enioy Now it â—s to be noted that there arâ— three sorts of peace The one with our neighbour of which Dauid speaketh when he sayth I was peaceable with those that hated peace when I spake vnto them they imâ—ugned mee without a cause Another peace is with GOD of which the Apostle sayth Being iustified therefore by fayth let vs haue peace with GOD. The thyrd is that which a man hath with himselfe Nowe that I say thus let no man admire for it appeareth that in one and the same man there are foundeâ— two men and they contrary the one against the other as are the interior and exterior or the spirit and flesh the appetite and reason VVhich contrarietie not onely combatteth the minde with cruell assaults but troubleth the whole man also with his passions ardent desires and raging hunger The godly therefore hauing grace the gouernour of aâ—â— their sences appetites and all their wil resigned into the hands of god are not by any encounter so perturbed as that they loose theyr interior peace This peace is promised by our Lord to the louers of vertue by the kingly prophet