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
are such and so admirable that 〈◊〉 man do but attentiuely wey the 〈◊〉 of them and vvith an vnderâ—â—â—nding voyde of all perturbation of the minde examine the same hâ—â— shall haue sufficient cause enougâ— of amazednes and reason to induâ—â— him to the correction of his erroâ— Beeing moued therefore in espâ—â—ciall by this reason I thought 〈◊〉 should doe a worke worthy the lâ—â—bour if I proposed some fewe 〈◊〉 those thinges before their eyes thâ—â— wil either read or write accordinâ— to the imitation of Ieremy that vâ—â—derstanding not onely the 〈◊〉 which God hath prepared for 〈◊〉 loose and wicked sort but also 〈◊〉 good which he hath decreed to bâ—â—stowe on the godly and iust thâ—â— might forsake the way of iniquitâ—â— that God might receiue them gâ—â—uing them pardon of al their sinne and deliuering them from all the punishments which in the book of holy Scripture hee threatneth inflict vpon them The Argument Christian must thinke that hee is a man and a Christian and therfore subiâ—ct to death bound to yeeld a reason of his life past in another world For which cause he shall doe aduisedly if he wey without intermission the horrible and intollerable griefes which are wont to encomber the sinner at the howre of death and the feares and amazements that presently ouerwhelme him vppon the entrance of the lyfe to come At which time neyther the goods of the body nor the goods of Forâ—une nor any fauour of this world may appease the iust and incensed wrath of God against sinners CHAP. 2. THat therefore wee may begin from matters most apparant and which daily we behold with our eyes goe to my brother remember â—â—ou art a Christian and a man because thou art a Christian be asâ—â—red thou shalt yeelde account of thy lyfe when thou art dead Thâ— fayth which wee hold and profesâ—â— excludeth all doubt and that it is 〈◊〉 experience offering herselfe daiâ—â— to our eyes trulie teacheth vs. 〈◊〉 that no man is free from this Châ—â—lice but all must drinke thereoâ— whether he be Pope whether Kiâ—â— eyther any other what-soeuer The day shall once come wheâ—â— in at morning thou shalt liue 〈◊〉 night thou shalt be dead The 〈◊〉 shall one day bee but whether shall happen to day or to morroâ— it is altogether vncertaine in whiâ—â— thou thy selfe which nowe readâ— these thinges which wee reckon 〈◊〉 whole and strong measuring 〈◊〉 life by the length of thy desires anâ— the dayes by the multitude of thinâ— affaires shalt see thy selfe lying 〈◊〉 thy bedde full of greefe and sicâ—â—nesse expecting euery moment thâ— stroake and terrible sentence 〈◊〉 death pronouncâ—d against all manâ—kinde from which thou canst noâ— appeale to any other Iudge But especially it is to be consideâ—red howe vncertaine that howre iâ— for euen then it is wont to fall vpo◠〈◊〉 when it is least expected and â—â—en a man wholy secure thinkes 〈◊〉 of it but rather intending the â—â—sinesses and occupations of this 〈◊〉 complots in his hart howe to â—â—nd his longer hoped life in more â—â—â—icitie and worldlie pleasures For â—â—ich câ—use it is often sayde in the â—â—â—lie Scripture that it shall come in 〈◊〉 night like a theefe who euen 〈◊〉 is vvont to breake in vvhen 〈◊〉 slâ—epe soundest are most secuâ—â— thinke of nothing lesse then 〈◊〉 imminent theft perrill which 〈◊〉 the suddaine happeneth vnto 〈◊〉 Before death himselfe commeth a â—reeuous sicknesse dooth vsher 〈◊〉 which is to be considered of 〈◊〉 all his accidents greefes trouâ—â—â—s abhorrings angers sirrups deâ—â—ctions suffumigations pylls garâ—â—rismes and sundry other mediâ—â—â—es The long nights likewise â—â—ich at this time are most vncomâ—â—â—table wearisome and full of teâ—â—â—usnes all which dispose and preâ—â—re the way to death For euen as the Captaine that â—â—ill conquer a Fort first maketh a breach with his greater ordinanceâ— then assaileth inuadeth and poâ—â—sesseth the same So before death grieuous infirmitie beginnes thâ— charge which so weakeneth dâ—â—cayeth the naturall strength of thâ— bodie that it vouchsafeth man nâ—â—â—ther daily nor nightly rest but shâ—â—keth all the principall members 〈◊〉 his body without intermission 〈◊〉 thâ—t the soule is vnable to defenâ— her fort any longer or conserue hâ—â—â—sâ—lfe in the same for which 〈◊〉 shee leaueth her habitation in 〈◊〉 body and hauing escaped flyeâ—â— and departeth to another place But when the infirmitie hath prâ—â—uailed so much as eyther the sicâ— man himselfe or the Phisition bâ—â—ginnes to doubt despaire of lif◠ô good GOD what perplexitieâ— what anguishes what agonies 〈◊〉 at that time excruciate teare 〈◊〉 hart Foâ— then the course or raceâ— his fore-passed life is called to minâ— then all the images of leauing the representations of those thingâ— which hee heere loued his wife 〈◊〉 children his friendes his parenâ—â— his riches his honours his titles 〈◊〉 â—ffices and all other thinges which â—re wont to bee extinct together â—ith life represent themselues vnto â—im After these the last accidents â—hich are coÌ„nexed with death himâ—â—lfe doe assâ—ult which are far greaâ—â—r then the precedent The browe 〈◊〉 bent and the skin is distent wherâ—â—on a cold sweat breaketh foorth 〈◊〉 balls of the eyes waxe dimme â—â—de and through the intollerable â—â—hemencie of paine are rowled â—â—certainly the eares waxe deafe 〈◊〉 nose sharpe the nostrills are replete with excrement the face waxeth blew the mouth is contracted the tongue is doubled and can no more performe his office tast perâ—isheth the lyppes waxe pale the bâ—eath reinforcing it selfe from the â—â—nter of the breast growes difficiâ—â—â—t and short the hands wax cold 〈◊〉 nayles blacke the pulse feeble 〈◊〉 faint but of speedy motion 〈◊〉 we intermitteth now antlie creeâ—â—th the feete die and loose theyr â—â—turall heate What neede many â—ordes the whole flesh is turned 〈◊〉 corruption and all the members and sences are troubled through thâ—â— hastie separation In this manneâ— must a man departing out of thyâ— world satisfie for the labours doâ—lors of others by whom hee camâ— into this world suffering in his decease those griefes which his moâ—ther suffered when shee bare him And thus most signal is the propoâ—â—tion of mans egresse and ingreâ—â—â— into the worlde for both of theâ— are full of dolors but that his enâ—trance causeth others griefes his â—â—sue his owne Whilst a man floteth and is toâ—â—sed in these perplexities suddainlâ—â— the agony of death is at hand thâ— end of life the horror of the graue the infelicity of the body which shaâ— shortly be wormes meate are represented to the memory but especiâ—ally of the soule which as yet abiâ—deth in the body but after an hourâ— or two must be seperated from itâ— Then shalt thou thinke the iudgement of God to be present then before thee shalt thou see all thy sinns which shall accuse thee before the tribunall of diuine iustice Then 〈◊〉 the length but too late shalt thoâ— â—â—knowledge how loathsome those â—imes were which thou so easely â—ommittedst then with many due â—â—ecrations shalt thou
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
deluge those fiue Citties consumed by fire and brimstone Dathan Abiron swallowed vp by the earth aliue If Nadab and Abihu and out of the new Testament wee adde the suddaine death of Ananias and Saphira to the precedent what wilt thou thinke what wilt thou say what canst thou expect from the diuine mercy perseuering in thy sin But least thou shouldst say that God was seuere cruell in times past but now merciful and peaceable consider that with this affability clemency also hee suffereth al that which thou hast heard neither shalt thou bee exempted or free from these but that thy punishment also shall attende thee albeit thou art called a Christian if so be thou art found a sinner Shall God therfore loose his glory because hee condemneth thee Hast thou I pray thee any thing singuler in thee for which cause God should forbeare thee aboue any others with all thy good euil manners or hast thou som immunity which others haue not by reason of which hee should not condemne thee with the rest if thou be no lesse euil then they are Consider I pray thee the sonnes of Dauid to them for the many singuler vertues of their Father many priuiledges were promised yet neuerthelesse God woulde not leaue their sinnes vnpunished for which cause some of theÌ„ had an euil end Where is therefore thy vaine hope why doost thou vainly trust considering their ouer-throwe that thou pertaking theyr sinnes shalt not be damned Thou art deceiued my brother thou art deceiued if thou thinkest that is to hope in GOD. This is not hope but presumption For it is hope to trust that God will forgiue all thy sinnes and receaue thee into fauour if thou art penitent and forsake thy euill wayes although thou art wicked and abhominable but it is presumption that thou shalt be saued and blessed in perseuerance of thy sinnes Thinke thou that it is no small fault for it is numbred amongst those that are committed against the holy ghost For hee that presumeth after thys manner staineth the diuine bounty with no small iniury and ignominy which in especiall are attributed to the holy Spirit But these sinnes as witnesseth our Sauiour are neyther forgiuen in thys world nor in the world to come The Argument The excusation that the loue of the world is cause of sinne is false and inuented by a carnall Christian who hath not tasted spiritual good and therefore neglecteth and contemneth the same which are good indeede and embraceth those that are false fraile and temporall which he knoweth not himselfe For if he knew them hee should trulie perceiue how light thâ—y are how vnworthy to be esteemed Contrariwise how profitable the spirituall are and how much to be beloued CHAP. 20. BVt perchance thou wilt say that the loue of thys world the thinges that are therein haue captiuated thy hart and led thee from the way of iustice Thys is the excuse of a man that hath not tasted spirituall benefites therefore these carnal goods are so much esteemed by him The clowne thinketh that there is nothing more precious then his cottage because hee hath neuer seene the proude and stately buildings of great citties The infant issuing out of his mothers wombe mourneth and weepeth because hee knoweth not that the world is far more better that hee entreth into then the prison from whence he issueth The men of former times highly esteemed their cottages made of turffe and couered with straw before they saw more substantiall buildings To all these may carnall men bee compared who neuer saw or had experience of the spirituall goods neyther tasted the sweetnes dignity nobility and beauty of the same and therefore they more esteeme these false and fraile benefites which indeede are nothing lesse then the spirituall which are onely thought worthy the name of benefites For if they had knowne them it could not be but that they should despise those that are â—arnall according to that of the prophet And thou shalt destroy thy siluer grauen plates and thy garment made of gold thou shalt disperse theÌ„ like the menstruous cloth of a woman go out shalâ— thou say thereto Euen as therefore men haue cast away their false gods after they acknowledged the true God they also shall cast away and despise the false goods of this world euen presently as soone as they shal taste the true and celestiall goods For as soone as a man hath tasted the sweetnes of spiritual things saith Saint Bernard he despiseth the flesh that is all the goods and pleasures of this world and thys is the principall reason of this error which so much blindeth the men of thys world Besides this errour there is another namely that men not onelie knowe not spirituall thinges but are also vtterly ignorant of temporall For it is impossible that they should loue those temporall goods pleasures in such sort if they had the true knowledge of the spirituall Tell mee I pray thee what is the World with all that which is in it if wee diligently pry into the same and obserue the fallacies thereof together with his weapons and manner of proceeding What other thing I say is it but a den of dolors and troubles a schoole of vanitâ—e a market place of deceit a laboâ—â—th of errours a prison of darknes â— way by-layde with theeues a lakâ— full of mud and a sea which is coÌ„tâ—nually mooued with stormes and tempests What els is the world but a sterill Land a fielde planted with thornes and bryers a Woode full of brambles a flowring garden but producing no fruite VVhat is the world but a flood of teares a fountaine of cares a sweet venome a well-pennd tragedy a delightfull frenzie VVhat goods I pray you are founde in the whole worlde which are not false and what euills that are not assured Hâ—s rest hath labour his securitie is without foundation his feare hath no cause his labours are without fruite his teares without purpose and purpose without successe his hope is vaine his â—oy fayned and his griefe true Repeating therefore all those thinges which are before spoken if by so manie reasons examples and experiences it be manifestly prooâ—ed that there is neither rest nor the felicitie which we seeke to be found but in GOD onely and not in the world why seek we it besides god and not rather him in it Thys it is that blessed Saint Augustine admonisheth when he sayth Run ouer the sea the earth and all thinges search the whole world thou shalt euery way repent thy selfe except God be thy refuge ¶ The Authour disputeth of thys matter most copiously in the guide of a Sinner lib. 1. chap. 28. The Argument That the way of our Lord is no more hard and difficult but made plaine and easie by Christ and his benefites namely his Passion Resurrection and Ascention as also indeuouring in the same wee are assisted by the holy ghost CHAP. 21. THere are some that