and receiueth them of none Iudgeth all and is iudged of none Moreouer God is not onely a Iudge but also a King And therefore hee iudgeth not like a Iudge appointed by a King but as the highest coÌ„manding King For which cause hee is called the King of Kinges Apoc 19 And A great King aboue all Godds â—sal 94 psal 75 And terrible to the Kinges of the earth Because hee transferreth Kingdomes and Empyres from one Nation vnto another and Taketh away the spirit of Princes when hee pleaseth Neither is God the Highest King and Iudge onely but also an Abâ—olute Lord which is the highest tytle of all For Kinges are not such absolute Lordes ouer their Subiectes as that they may when they please depriue them of their goods and liues Whereof King Achab can be a witnesse 3 Reg 21 who would haue had Naboths vineyard yet could not but by the treachery and calumnie of his wife For which cause they both miserably perished But God is an Absolute Lord whom all thinges doe serue and yet he serueth none and as can if he so please reduce all thinges to Nothing because hee made them all of Nothing Thinke therfore my soule what great feare and reuerence wee wormes of the Earth owe vnto him that sitteth vpon the Highest Throne If I be the Lord saith he by the Prophet Malachie where is my Feare Mal 1 And if the Highest Angells of Heauen serue him with feare and trembling what ought we fraile mortall men to doe who dwell on the earth with beastes But to some it may seeme strange why God who is most high loueth not creatures that therin resemble him to witt the high and loftie but the humble and poore For so speaketh God by Isay To whome shall I haue respect Isay 66 but to the peore little one and the contrite of Spirit and him that trembleth at my wordes Psal 12 And Dauidâ— Our Lord is high and beholdeth the lowe thinges Yes surely God loueth high and lofty Creatures if therein they resemble him But then they must be high in Deede and not in appearance God therfore loueth not the Proude which are elate and puffed vp not truely high But hee loueth the humble and such as tremble at his wordes and exalteth them And they are high indeed whome be exalteth Those therefore that are humble are High To witt humble in their owne eyes and high in the eyes of God If one had seene not onely with his bodily but also with his mentall eyes illumiminated by God the rich Glutton cloathed in purple sitting at his table furnished with all kindes of costly meates attended with many seruantes diligently doing their offices And at the same time had likewise beheld poore Lazarus halfe naked and full of sores sitting at the rich mans gate and begging to be filled with the crummes that fell from his table He truly should haue seene the rich man whom the world accompted most happy to be in the eyes of God and his Angells as vile and abhominable as the dung and dirt of the earth Luk. 16 For that which is high to men is abhomination before God saith our Lord in the same place where he describeth the rich GluttoÌ„ But on the other side he should haue seene the poore deiected Lazarus to be esteemed and enobled in the eyes of God and his Angells as a precious Margarite which in the end proued true For Lazarus as the beloued of God was carryed by the handes of Angells into Ahrahams bosome And the rich man as hatefull to God was dragged by the Deuills into the Hell of Fire But why speake I of Lazarus There is none higher with God then our Lord Iesus Christ euen according to his humanity And yet neither in Heauen or Earth is there any to be found more humble then hee So that he said most truely Learne of me because I am meeke and humble Math 11 For as that most holy soule doth knowe more perfectly then all other the Infinite height of the Diuinitie So it doth more perfectly know the basenesse of a Creature which is made of nothing And therefore being also it selfe a Creature it is most humbled and subiected to God and by him exalted aboue all Creatures The like we may also say of blessed Angells and soules of holy men For there are none more humble then those which possesse the highest places in Heauen Because they being more neere to God doe more clearely see how great the difference is betweene the greatnesse of the Creator and smalnesse of the Creature Therfore my soule loue humility if thou desire true glory Immitate the Lambe without spott Immitate his virgin mother immitate the Cherubins and Seraphins all which the higher they are the more humble also they are Neither hath God onely a most high Throne Cap. 7. because he iudgeth all but also because he resteth more then all and maketh them to rest vpon whom he sitteth Gods most high Throne is his most high rest For although he gouerneth the whole world in which are continuall conflicts and warrs of elements beasts and men Wisd 1â— yet he iudgeth with tranquilitie as it is said in the booke of Wsdome and alwayes enioyeth most high rest Neither can any thing trouble his quietnesse and the contemplation of himselfe wherein he taketh eternall delight Therefore he is called the king of Ierusalem which is to say the vision of peace But his peculiar Throne is vpon the blessed Angells therefore it is said He that sitteth vpon the Cherubins Psal 79 98 For God is said to sit rather vpon the Cherubins then vpon the Seraphins For the Cherubins signifie multiplicitie of knowledge and the Seraphins heate of loue And rest followeth Wisdome but care and anxietie followeth loue vnlesse it be accompanied with Wisdome Therfore the soule of a righteous man is also called The seate of Wisdome Isay 66 Moreouer when Isay saith Heauen is my seate And when Dauid saith Psal 113 The heauen of heauen is to our Lord by the heauen of heauen is vnderstood the spirituall heauens which dwell vpon the corporall beauens to wit the blessed Angells as St. Augustine saith in his exposition of the hundred and thirtieth Psalme And these heauens God maketh to rest so admirably that it is a peace which passeth all vnderstanding St. Bernard in one of his Sermons vpon the Canticles Ser. 23 setteth downe a very fit similitude to declare this rest in these wordes Tranquillus Deus tranquillat omnia c. God being quiet quieteth all thinges and to behold his quietnesse is to rest We see a king after dayly suites of causes heard before him to dismisse the company to auoyde the troubles of the Court and to goe at night into his priny Chamber with a sewe whom he familiarly loueth thinking himselfe the more sure the more secret he is and being the more pleasant the more quietly he beholdeth those fewe
particular as of all ingenerall and of all in generall as of euery one in particular Luke 12 Math. 10 A Sparrow is not forgotten of God The haires of our head are all numbred by him and not one of them shall perish Psal 146 The young Rauens being forsaken of their Parents are not forsaken by God How safely therefore mayst thou rest my soule in the bosome of such a Father Although thou were in darkenesse Among the mouthes of Lyons and Diagons Among innumerable legions of spirits Cleaue onely therefore to him in tâ—ue loue holy feare certaine hope and assured faith Neither doth Gods prouidence take care of thinges present and particular but Reacheth from end to end mightily Wis 8 and disposeth all thinges sweetly For which cause God is called The King of worldes 1 Tim 1 For he hath appointed the Order of worldes and disposed the successions of Kingdomes and the changes and varietie of seasons from all eternitie To God nothing can happen strange vnlooked for or vnthought of Wis 9 But the cogitations of mortall men are fearefull and our prouidences vncertaine as the wise man saith For of thinges to come we haue but vncertaine coniectures but God knoweth all thinges to come as certainely as thinges past and present and disposed in his minde before the making of the world the order and succession of all thinges Therefore our holy Mother the Church doth publiquely and securely affirme That Gods prouidence erreth not in the order and disposition of thinges But because the reason of Gods prouidence is most secret Psal 35 And his iudgements are great depth it commeth to passe that some seeing many euills to be committed among men and left vnpunished fall to beleeue that either humaine affaires are not gouerned by Gods prouidence or els that those euills are done by the will of God Both which opinions are wicked but the latter is the worst as St. â—ib 1. de Ord. c. 1 Augustine writeth And such runne into the downefall of these errors who behold Gods prouidence in part and in part behold it nor For whereas they ought to expect the end of thinges which at the day of iudgement shall be made manifest vnto all they iudge rashly before the time and are greatly deceaued Therefore the Apostle cryeth out in the Epistle to the Corinthians Iudge not before the time 1 Cor. 4 vatill our Lord doe come who will lighten the hidden thinges of larkenesse and will manifest the Councell of heartes Saint Augustine declareth this by an excellent similitude Si quis in vermiâ—ulato pauimento c. If one saith he should beholde in a chequered Pauement the workemanship onely of one small peece thereof hee might blame the Workeman as ignorant of order and composition to wiâ—t because he seeth but one little parcell of the worke but the greatest part he seeth not But if hee saw all the partes and their cohaerence hee would doubtlesse very much commend both of the worke and the Workman Euen so many see the wicked proâ—â—â—â— and the â—ghteous punished and 〈◊〉 but they know not what God doth reserue hereafter for the iniquity of the wicked or for the patience of the righteous and therefore they blaspheame with them which in Iob said God walketh about the Poles of Heauen Iob 22 neither doth hee consider our thinges And with others which in Malachy say Euery one that doth euill is good in the sight of our Lord Mal. 2 and such please him Saint Augustine vseth also another similitude taken from Verses For if when one heareth an heroycall verse he should say in the beginning or in the midst thereof that the verse was not good hee might iustly be reprehended of folly for he should expect vntill all the sillables were sounded and then he might finde fault therewith if it pleased him not Euen so they are most fonde who dare discommend the most orderly prouidence of God before the whole course thereof be runne out Therefore my Soule if thou be wise endeauour all thou canst that Euill be not done for so doth God command thee but why he suffereth euill to be done leaue it to his Iudgements which may be Secret but neuer vniust But although the Reason of Gods prouidence in gouerning humane affaires is very deepe Cap. 5 yet the reason of his Eternall predestination and reprobation is deeper without comparison For why God filleth many of the wicked with temporall goods and leaueth their sinnes vnpunished in this life And againe why he suffereth many Innocents to be pressed with pouerty and to be vniustly afflicted tormented and killed we cannot truly search out the particulers but we may assigne some probable generall cause For God often causeth the wicked to abound with temporall goods to reward some of their good morall workes albeit be will not giue them eternall life or to allure them thereby to be conuerted from their sins and be brought to the hope and desire of eternal benefits Sometimes also be punisheth not their sinnes in this life because he will sufficiently punish them in Hell But the righteous he suffereth to be afflicted with pouerty ignominy and diuers other vexations as well to purge their light sinnes in this life as also to reward their patience humility and other vertues with greater glory in Eternall life Mal. 1 But why God loued lacob and lâ—ted Esau before they diel either good or euill who can tell And this is that which the Apostle wonlieth at in his Epistle to the Romans Rom. 9 For they were twinnes Brothers borne of the same Father and Mother and yet God by predestination loued the one and by reprobation hated the other And least perhappes some might say that God fore-saw the good workes of the one and the euill workes of the other the Apostle preuenteth this answere saying This was done that the purpose of God according to election might stand And he alleageth the wordes of God in Moses I will haue mercy on whom I haue mercy Exod. 33 and I will shew mercy to whome I will shew mercy Who also will not wonder that one should perseuer a long time in good workes as Iudas the Traytor and at the end of his life giue ouer and perish And another to continue a long time in euill workes as the good Theefe and at the end of his life be conuerted and goe into Paradise But thou wilt say Indas betrayed Christ and the Theefe confessed Christ It is true but could not Christ haue lookedon Iudas as hoe looked on Peter Luk 22 And inspired Iudas with that powerfull Grace which no hard heart can refuse And could not Christ haue giuen Faith repentance to both the Theeues which were hanged with him as he did to one of them or suffer them both to dye in their sinnes as he suffered the one of them Who likewise can tell the reason why God taketh away some Wisd 4
stone but the Cittie it selfe pure gold like to pure glasse And the foundations of the Wall of the Cittie were adorned with all precious stone And the twelue Gates there are twelue Pearles But we must not imagin that heauenly cittie of Ierusalem is built or adorned with gold pearles and pretious stones as heere they are For the holy ghost vseth these wordes because he speaketh to vs who see no better or greateâ— things but without doubt that cittie which is the country of Gods elect doth more excell all the citties of this world then a cittie of gold or precious stones doth surpasse all country villages made of strawe and clay Lift vp therefore my soule the eyes of thy minde to heauen and thinke of what value the riches are there since golde siluer and precious stones which are heere so esteemed in comparison therof are but as strawe and clay The gold siluer and precious stones also which we haue are corruptible but those which shine in that heauenly Cittie are incorruptible But if thou wilt send thy corruptible gold and siluer by the hands of the poore vnto that heauenly Cittie which surely if thou be wise thou wilt doe then will it become incorruptible and be thine for euer For the Truth cannot lye who saith Mat. 19 Sel the things that thou hast and gine to the poore and tho shalt haue treasure in heauen And in another place Luke 12 Sel the thinges that you possesse and giue almes Make to you Purses that were not treasure that wasteth not in heauen Whither the theefe aprocheth not neither doth the Mothe corrupt O incredulitie of the sonnes of Men Man who is a lyer promiseth ten for one hundred and to repay the principall to his creditor and he is beleeued God who cannot lye promiseth to him that giueth an almes a treasure in heauen a hundred for one yea eternall life yet the couetous man feareth and cannot easily be perswaded to beleeue but had rather hide his treasure Where rust consumeth it Math. 19 and theeues breake in and steale it then lay it vp in heauen where there is neither rust to to consume it nor theefe to steale it But O vnhappy man although it chance that neither theeues doe steale nor Mothe or rust corrupt that which thou hast gott with labour and kept with care yet shall it not be thine as it might haue bin if by the handes of the poore thou hadst sent it into the heauenly treasurie For experience teacheth that the wealth which couetous rich men haue gathered commeth vnto prodigall heyres who in much shorter time waste it then their couetous parents got it whose sinne of couetousnes remayneth notwithstanding for euer Isay 66 For their worme of conscience shall not dye and the fire of hell shall not be extinguished Mar. 9 Therfore my soule let the folly of others teach thee Wisdome Heare thy Lord and master preaching See and beware of all auarice Luke 12 For not in any mans abundance doth his life consist of those thinges which he possesseth The couetous man gathereth and keepeth to haue whereby he may maintaine his life a long time but it happeneth otherwise For he dyeth when as he least thinketh thereof but his wealth couetously gotten doth ingender a worme that will not die and kindleth a fire that will not be quenched O vnhappy couetous man why haft thou so carefully scraped together money to prepare fewell for hell fire Heare St. Iames in his last Epistle go too now ye rich men Iam. 5 weep howling in your mileries which shall come to you Your riches are corrupt and your garments are eaten of Mothes your gold anâ— siluer is rusted and their rust shall be for a testimony to you and shall eate your flesh as fire You saith St Iames because you are rich are called and accompted happy but indeed ye are more miserable then the poore And yet haue great cause to lament for the great miseries which assuredly shall fall vpon you The superfluous wealth you haue kept and suffered to corrupt when yee ought to haue giuen it to the poore The superfluous garments you haue possessed and rather would haue the Mothes to eate them then the poore to be clothed with them And your gold and siluer which you would haue to rust rather then bestowe it to feed them All these things I say will beare witnesse against you at the day of iudgement and the Mothes and rust of your wealth will become a burning fire which shall waste your flesh for euer and not consume it that the fire may not be quenched nor the paine ended Let vs therefore conclude with the kingly Prophet Psal 143 They haue said to wit fooles that it is a happy people which hath these thinges that is to say great wealth but indeed Blessed is the people whose God is our Lord. THE FOVRTH STEPP From the Consideration of Waters and especially of Fountaines THe Water hath the second place among the elements of the world Cap. 1 and from it also being rightly considered a stepp of Ascention vnto God may be framed First therfore we will consider Waters ingenerall and after we will drawe a speciall Ascention vnto God from Fountaines The water is cold and moyst and hath as it were fiue properties For it washeth away spottes it quencheth fire it cooleth heate it ioyneth diuers things together and lastly it ascendeth as high as it descendeth lowe These things are manifest Emblemes and resemblances of God the Creator of all Water doth wash corporall spottes God doth wash spirituall spotts Psal 50 Thou shalt wâ—sh me saith Dâ—uid and I shall be made whiter then Snowe For although contrition Sacraments Priests almes and other workes of pietie doe wash the spotts that is the sinnes of the soule yet they are but instruments or dispositions the Author of this washing is onely God Isay 43 I am saith God by Isay I am he that take cleane away thine iniquities for mine owne sake And therefore the Pharises who murmuring against Christ sayd Who car forgiue sinnes but onely God Were not deceiued in giuing onely to God supreme power to forgiue sinnes but because they beleeued not that Christ was God and so they did both blaspheme and speake the truth at one time Neither doth God onely wash the spotts of the soule like water but also would be called water For so writeth St. Iohn He that beleeueth in me as the Scripture saith Iohn 7 out of his belly shall flowe riuers of liuing water And this he sayd of the spirit that they should receiue which beleeue in him for as yet the spirit was not giuen because Iesus was not yet glorified Therefore God the holy Ghost is liuing water and thereof speaketh Ezechiel Ezech. 36 I will poure out vpon you cleane water and you shall be clensed from all Contaminations But because this increated water doth farre excell the created water We
a step by which through prayer and meditation wee may Ascend vnto God For surely it is more easie to Ascend with Elias in a Chariot of Fire then of Earth Water or Ayre to make a Ladder Let vs therefore consider the properties of the Fire The fire is of such a nature that in diuers thinges it worketh after a diuerse and often after a contrary manner Wood Hay and stubble it burneth presently Gold Siluer and precious stones it maketh more pure and bright Iron which of it owne nature is blacke colde hard and heauy the Fire so changeth into contrary quallities that forthwith it becommeth white hot soft and light yea to shine like a starre to burne like fire to melt like water and to bee so light that the Smith may easily mooue and remoue it as he pleaseth All these thinges doe manisestly agree vnto Almighty God For Wood Hay and stubble according to the Apostle in his first Epistle to the Corinthians signifie Euill workes which cannot indure the fire of Gods Iudgement 1 Cor 3 And truly it is vncredible how greatly all sinne displeaseth God who is a Most pure Fire and with what zeale he consumeth and destroyeth it if by repentance it may be destroyed that is If the sinner bee in state to repent But if hee be not capable of repentance as the Deuils are not nor men after this life then is Gods wrath turned vpon him For to God the impious and his impiety are odious alike saith the wise man Wis 14 And how exceeding great this hatred is the Deuill can witnes who sinned once and being a most noble Angell Greg. lib. 32 moral c 24 alias 18 and as St. Gregory saith Prince of the first Order and the most excellent of Gods Creatures was notwithstanding presently cast downe from Heauen depriued of all beauty and supernaturall grace changed into a most deformed monster and condemned vnto eternall punishment Our Sauiour Christ can witnesse who descended from Heauen to destroy the Workes of the Deuill to wit sinnes Ioh. 3 and therefore hee is called The Lambe of God that taketh away the Sinnes of the world Ioh. 1 But who is able to declare or conceiue what our Sauiour suffered to destroy the workes of the Deuill and perfectly to satisfie the iustice of God Who when hee was in the forme of God tooke the forme of a Seruant Being made poore for vs when as he was rich Hee had not where to repose his head albeit hee made Heauen and Earth He came into his owne Phil. 2 2 Cor. 8 Luk. 9 Ioh â— 1 Pet 2 and his owne receaued him not Who when hee reuiled did not reuile When hee suffered he threatned not but deliuered himselfe to him that iudged him vniustly Who himselfe bare our Sinnes in his body vpon the tree Phil 2 1 Pet 2 He humbled himselfe made obedient vnto death euen the death of the Crosse By whose stripes wee are healed Lastly hee was mocked spitten on whipped crowned with thornes and being crucified with exceeding ignominy and paine he rendred vp his life to destroy the workes of the Deuill and to wipe away our sinnes The Law of God can witnes which prohibiteth and punisheth all sin yea leaneth not one idle worde vnpunished Mat 12 How greatly then doth God abhorr enormious crymes that cannot indure one idle worde Psal 18 The Law of our Lord is imaculate the precept of our Lord lightsome detesting sinne and darkenesse for betweene light and darkenesse 2 Cor. 6 iustice and iniquitie there can be no society Hell also can witnesse which God hath prepared for sinners who when as they had time neglected or refused to be washed with the blood of the immaculate Lambe For it is iust that they who haue committed Eternall sinnes should haue eternall punishments But what and how great the paines of Hell are is horrible to thinke Whereof we wil speak more in the last step Therefore my soule since Gods hatred is so great against sin if thou louest God aboue all thinges thou oughtest also to hate sinne aboue all thinges Take heed they deceaue thee not who vse to extenuate or excuse sinne Looke also that thou deceaue not thy selfe with false reasons for if sinne displease thee not both in thy selfe and others thou louest not God and if thou louest not God thou art vndone Againe if thou bee not vngratefull vnto Christ how greatly mayst thou reckon thy selfe indebted to his loue laboures blood and death Who hath washed thee from sinne and reconciled thee to his father And shall it then be greeuous vnto thee to suffer somewhat for Christ or for his sake by his grace to resist sinne euen vnto blood Lastly if thou canst not patiently indure the Hell of eternal fire surely thou oughtest not patiently to indure sinne but As from the face of a Serpent flye from it Eccle. 21 and from euery light occasion or suspition thereof Endeauour therfore all thou mayst to hate sinne aboue all things and to loue God aboue all things The fire also destroyeth not but perfecteth and purisieth golde Cap. 2 siluer and pretious stones For as the same Apostle doth there declare those mettalls signifie good workes which are approoued by the fire of Gods iudgement 1 Cor. 3 These workes God doth approoue because they are his guiftes And when he crowneth our merits saith St Augustine Con. 2. in psal 70 he crowneth his guiftes For they are done by his commandement asistance and powre and by the lawe and precepts which he hath appointed Gold also signifieth the Werkes of Charâ—â— 1 Ioh. 4 and how can the workes of Charitie but please God since God himselfe is Charitie Siluer signifieth the workes of Wisdome Dan. 12. to wit of them that instruct mony vnto iustice And they also are very pleasing and acceptable vnto God For the Wisdome of God saith Mat. 5 He that shall doe and teach he shall be called great in the kingdome of heauen Pretious stones are the workes of a continent soule of which Ecclesiasticus speaketh Eccle. 26 All Weight is not worthy a continuent soule And that is the cause why in the office of the Church the Gospell of One pretious Pearle found is read in the praise of holy virgins Math. 13 And how greatly the puritie of virginitie is pleasing to God may be vnderstood by the Prophet Esay who by Gods appointment and in his name prophesied vnto such Eunuches as haue gelt themselues for the Kingdome of heauen Math. 19 I will giue vnto them in my house and with my walles a place Isay 56 and a name better then Sonnes and Daughters An euerlasting name will I giue them which shall not perish Which place St. De Sanct virg c. 21 24 Augustine in his booke of holy virginitie excellently declareth to be vnderstood of holy virgins of either sex And these three sortes of workes by the consent of
Doctors are rewarded with Crownes of Gold in the kingdome of heauen For Crownes of gold to wit certaine rewardes beside eternall life are giuen to Martyres Doctors and virgins To Martyres for their excellent charitie Ioh. 15 because Greater loue then this no man hath that a man yeild his life for his friends To Doctors for their excellent wisdome of whome Daniel speaketh Dan. 12 They that iustruct many to Iustice shall shine as starres vnto perpetuall eternities To virgins for their vnualuable chastitie for which cause the virgins in the Apocalips are said to sing a New song that no man els could say Apoc. 14 These are they saith St. Iohn which were not defiled with women For they are virgins and follow the Lambe whether socuer he shall goe Neither shall the charitie of Martyres wisdome of Doctors and puritie of virgins onely be approoned by the fire of Gods iudgement and fully rewarded but also all other good workes done in charitie shall be esteemed as vessells of golde and endure that dâ—â—ine fire and receiue their reward For to them will our Lord say at the day of Iudgement Mat. 25 Come ye blessed of my Father possesse you the Kingdome prepared from the foundation of the world You who haue giuen bread to the hungry drinke to the thirstie lodging to strangers clothing to the naked and comfort to the sicke and such as are in prison And the same Lord promiseth also that Whosoeuer shall out of charitie giue a cup of cold water Mat. 10 onely in the name of a Disciple he shall not lose his reward Dost hoâ— vnderstand O my soule how great is the difference of Workes And what then can be more fond and miserable then hauing time and place wherein if thou be wise thou maist easily gather gold siluer and pretious stones to seeke rather with great labour after wood Hay and stubble O that thou were wise and vnderstood Deut. 32 and would prouide for the last thinges when all these Workes shall be examimned and tried in the fire of Gods iudgement and the former shall be praised and crowned but the latter shall be burned to smoake and ashes Why dost thou now choose that which doubtlesse thou wilt repent to haue chosen And why dost thou not now for thy profit dislike what heereafter thou wilt without profit condemne And if perhapps thou see it not now for that the veyle of thinges present is drawne before thyne eyes that they cannot beholde the cleere and simple truth Pray vnto God and with great deuotion say vnto him with the blinde man in the Gospell Luk. 18 Lord grant that I may see and with the Prophet Reueale mine eyes Psal 118 and I shall consider the meruailous thinges of thy Lawe For truely it is meruailous that workes donne in Charity become Gold Siluer and precious stones but such as are not done in Charitie are turned to wood hay and stubble Cap 3 Let vs now consider the other propertie of the sire For hetherto we haue learned from it what God doth with those that depart out of this life with euill workes or in good workes perseuer vnto the end Now by another resemblance taken also from the fire we may vnderstand what God worketh in those whome he calleth from sinne to repentance A sinner is like Iron which so long as it is kept farre from the fire is blacke cold hard and heauy But if it be put in the fire it becommeth white botte soft and light Euery sinner wanteth inward light and walketh in darkenesse and therein resembleth the blacknes of Iron For although he seeme skilfull in humane scyence and excell in vnderstanding and iudgement therein yet is he blinde in iudgement of the true good and euill and more miserable then any blinde man For a blinde man seeth nothing and therefore goeth not without a guide but a sinfull man thinketh that he seeth what he seeth not or seeth one thing for another iudging good euill and euill good great little and little great long short and short long And therefore he is euer deceiued in his choyce So speaketh the Apostle of the Panim Idolaters Ephe. 4 Hauing their vnderstanding obscured with darknesse by the ignorance that is in them because of the blindenesse of their hart Therefore our Lord himselfe also in the Gospel doth so often reproue the Scribes and Pharisies saying Math. 15 23 They were blinde and guides of the bilnde And the Prophet Isay speaking to the Iewes of his time saith Heare ye deafe Isay 42 and ye blinde behold to see to whom he prophefieth that Christ should come and open the eyes of the blinde And speaking of the new Testament in the person of God he addeth Isay 43 Bring forth the blinde people and hauing eyes the deafe and hee hath eares Moreouer the wicked after this life will confesse that this is true when their punishments shall begin to open the eies of their mindes which their offences had shut Wis 5 We therefore say they haue erred from the way of truth and the light of iustice hath not shined to vs and the sinne of vnderstanding rose not to vs. Neither is it to be meruayled although they are blinde which are auerted from God in vnderstanding and will For God is light 1 Ioh. 2 and no darkenesse is in him Whereupon the same Apostle concludeth He that saith he is in the light and hateth his brother is in the darkenesse euen till now And a little after He that hateth his brother is in darkenesse and walketh in the darkenesse and knoweth not whether he goeth because darkenesse hath blinded his eyes Neither is it the onely cause of blindenesse in sinners for that they are turned from God Who is light but also because Their malice hath blinded them Wisd 2 as the wise man speaketh For loue hatred anger enuy and other such like passions of the minde which are comprehended vnder the name of Malice so blinde the minde that it cannot see the truth they are as coloured spectacles with make white things seem red or else so framed that they make great thinges seeme small small things seeme great things far off seeme neere and thinges neere seeme far off He that is in loue thinketh the thing he loueth most faire profitable good and necessarie and before all other thinges to be procured Againe he that hateth the same thing iudgeeth it most deformed vnprofitable euill and hurtfull and before all other thinges to be forsaken But if this blacke and deformed Iron be put into the fire that is if the sinner begin to auert from sinne and conuert himselfe to God according to that of the Prophet Come ye to him Psal 33 and be illuminated then he beginneth by little and little to receaue light and to see the truth in that light according to the saying of the same Prophet In thy light we shall see light Psal
in the same Psalme He put his Tabernacle in the Sunne Psal 18 and himselfe as a Bridegroome comming forth of his Bride Chamber He hath reioyced as a Gyant to runne the way his comming forth from the toppe of heauen and his recourse euen to the topp thereof neither is there that can hide himselfe from his heate Of the latter he writeth in an other psalme Psal 8 I shall see the heauens the workes of thy fingers The Moone and the Starres which thou hast founded Let vs begin with the first season Of the Sunne which dayly we behold the holy Ghost by the mouth of Dauid singeth foure prayses First that it is Gods Tabernacle Secondly that it is exceeding beautifull Thirdly that it alwaies runneth most swiftly without stay Fourthly that by giuing light and heate the vertue thereof especially appeareth By reason of all which Ecclesiasticus hath written Eccle. 4 A meruâ—â—lous instrument the â—orke of the Highest Great is our Lord that made it First then God hath put his Tabernacle in the Sunne as in a most noble creature for that among all corporall thinges he hath chosen the Sunne as a Princely Pallace or diuine Sanctuary to dwell in God truely filleth heauen and earth Hier 33 And the heauen and heauens of heauens containe him not but yet he is said to dwell there cheifely whereby working meruaâ—lous thinges he sheweth greater signes of his presence 2 Par 2 And because the Hebrew text saith He hath pâ—â— a Tabernacle for the Sunne iâ— them to wit in the heauens We gather by this place of the psalme an other excellencie of the sunne which doth not contradict the former The Sunne is a great thing for which God hath prepared a most spatious beautifull and noble Pallace for he would haue heauen it selfe to be the pallace of the Sunne that it might therein freely walke and worke and the Sunne to be the Pallace of himselfe who ruleth all As therefore we knowe the great excellencie of the Sunne because that heauen is the Tabernacle thereof So we may knowe the great excellencie of God because the Sunne is his Tabernacle A meruailous InstrumeÌ„t doubtlesse then the which there is nothing among corporall creatures more to be admired Moreouer Dauid to declare by thinges knowne the excellent beautie of the Sunne compared it to a Bridegroome comming forth of his Bride-Chamber For men neuer adorne themselues more or seeke more to shewe their comelinesse and beauty then when they are bridegroomes for then they exceedingly desire to please the eyes of their spowes whom they most dearely loue But if we were so neere the Sunne as to descerne what and how great it is we should not then neede to vse the resemblance of a Bridegroome to conceaue the vncredible beauty thereof Truely the beauty of colours dependeth of light and the light fayling the beauty of colours soone fadeth away Nothing therefore is more beautifull then light For which cause God Who is beautie it selfe would be called â—â—ght God saith St. Ioh. is light 1 Ioh 1 no darkenesse is in him Among corporall thinges also there is nothing brighter then the Sunne and therefore nothing more beautifull then it The beauty of things belowe and specially of men fadeth in short time but the beauty of the Sunne is neuer altered or diminished but at all times with equall brightnesse shineth vnto all Do we not see how all things as it were reioyce at the rising of the Sunne Men goe about their businenesse cheerfully the windes blow sweetly the flowers open the hearbes spring vp and the birdes sing pleasantly Wherupon the olde blinde Tobias when the Angell said vnto him Ioy be to thee alwaies Tob. 5 Answered What ioy shall be to me which sit in darkenesse and see not the light of heauen Consider then my soule and thinke with thy selfe if the Created Sunâ—e doth so reioyce euery thing at his rising what will the increated Sonne doe which is without comparison more beautifull and bright when to the cleane of haâ—t he shall rise not to be seene for a time but for all eternitie And how sorrowfull and vnhappy will that houre be to the wiclâ—ed when they shall be sent away to be buried in eternall darkenesse where neither the increated nor created Sunne shall euer shine How great ioy then shall that soule haue to whom the Father of Light shall say Enter into the ioy of thy Lord. Mat. 25 Afterward the same Prophet doth extoll the course of the Sunne Cap. 2. which also is very admirable He hath reioyced saith he as a Gyant to runne the way Psal 18 A Gyant truely if he extend his steppes according to the greatnesse of his body and runne as fast as his strength will affoord will in a short time passe a long way And indeede the Prophet hauing compared the Sunne vnto a Bride-groome thereby to declare the Beauty therof after also compareth it to a Giant that by that resemblance hee might in some sort shew the most speedy course thereof But albeit he had not compared it to a Giant but to the flight of Birdes and Arrowes or to the Windes and Lightning yet should it haue bin farre from the thing indeede For if that be true which with our eyes we see to witt that the Sunne in foure and twenty houres passeth about the whole compasse of his Orbe And if the compasse of the Sunnes Orbe exceedeth almost without comparison the compasse of the Earth And if the Compasse of the Earth containeth about twenty thousand miles all which is most true It must then needs follow that the Sunne euery houre runneth many thousand myles But why say I euery houre nay euery quarter of an houre yea almost euery minute For whosoeuer shall obserue the rising or setting of the Sunne in an open Horizon as at Sea or in a plaine field shall perceiue the whole body of the Sunne to ascend aboue the Horizon in lesse space then the eight part of an houre And yet the Diameter of the Sunnes Body is much greater then the Diameter of the Earth which notwithstanding containeth seaueÌ„ thousand myles I my selfe being once desirous to know in what space of time the Sunne sett at Sea At the beginning thereof I beganne to read the Psalme Miserere and scarce had read it twice ouer before the Sun was wholy sett It must needes be therefore that the Sunne in that short time in which the Psalme Miserere was twice read ouer did runne much more then the space of seauen thousand myles Who would beleeue this vnlesse certain reason did demostrate it And now if any should say moreouer that this body which is so swiftly mooued is much greater then the whole Earth and that the motion thereof is performed without ceasing or wearines so that if God should so command it might continue for all eternity Surely if hee were not insensible he could not but wonder at the infinite power of
which none can sufficiently admire vnlesse he could number all the Creatures which God hath made shall make or can make And who is able so to doe but hee whose knowledge is Infinite This Power also may seeme the greater when wee imagine how great a thing it is to destroy thinges made so many ages in one moment or as Iudas Machabaeus saith To destroy with one becke Mach 8 Let vs therefore say with Mases Exod. 15 Who is like to thee among the strong O Lord The length of Gods Power is seene by continuall cooperation with all thinges made Cap. 2 yet neither is nor euer shall be wearied For it cannot be lessened weakened or decayed by any meanes because it is truely eternall or rather the true eternity of the Diuinity Some wonder how the Sunne Moone and Starres can mooue so long time with such speed from East to West and returne again to their courses without any intermission And surely it were much to be wondred at but that we know they are carried by God Almighty Who carrieth all thinges by the worde of his Power Heb 1 Others wonder how it can be that in Hell the fire is not consumed which burneth euerlastingly nor the bodyes of those wretches dissolued which are for euer scorched in those flames And this may be thought not onely admirable but also vnpossble were it not that God who is Almighty and Euerlasting causeth that fire so to burne that it is neuer quenched and so preserueth the bodyes of those wretches in that fire that they are alwayes tormented and neuer consumed Others wonder moreouer how God Carrieth and sustaineth all thinges and yet is not wearied with so huge a burthen For a strong Man Horse Oxe or Elephant can carry a great weight a little while or a very great weight a very short while But to carry a most great burthen an euerlasting time without wearinesse surpasseth the strength of any Creature But indeed they had cause to wonder if the Power of God were in Weight and Measure as the power of Creatures is But since his power is Infinite it is no meruaile if it can beare a great burthen an infinite time without wearinesse Let vs say therefore with the holy Prophet Moses Exod. 15. Who is like to thee among the strong O Lord. The Height of Gods power consisteth chiefly in two thinges Cap. 3 First in that it onely hath made Most high things Sublunary thinges God made in the first Creation yet may they by Action of Creatures be ingendred altred or corrupted For the Elementes are in part mutually changed Hearbes and Plantes spring from the Earth Beastes are bred of Beastes Fishes are ingendred in the Water cloudes and rayne in the Ayer and Cometts in the Fire But the Heauens Starres which are the highest bodyes God onely created and he alone doth so preserue that no creature hath power to make change alter or corrupt them I shall see saith the Prophet thy Heauens Psal 8 the workes of thy Fingers the Moone and Starres which thou hast founded For he that is most High hath kept the highest workes for himselfe onely he began to frame them from their foundation and hath brought them to their perfection Hee also by his Infinite power created preserueth and for euer will preserue thinges Spirituall as Angells and the soules of men which are his noblest and highest workes from death For Creatures haue no part in doing these thinges neither can they all ioyned together Create or destroy one Angell or one soule Secondly the height of Gods power is seene in Miracles which as St. Tract 24 in Ioh. Augustine teacheth Are workes beside the vsuall course and order of Nature whereat the very Angells and Nature her selfe doth wonder Which of the Angells did not wonder to see the Sunne and Moone which runne their course so speedily stand still at the commandment of Iosue Ios 10 And that wee may not thinke it fell out casually for none can imagine how a thing so vnusuall could be donne by a mortall man the holy Ghost saith Our Lord obeying the voyce of a Man â—â—dem For Iosue did not properly speake vnto the Sunne and Moone which he knew could not heare his commandement but he prayed to God as if he should say Thou Sunne by the commandement of God against Gabaon moue not And thou Mâ—one against the valley of Aâ—alon And our Lord obeyed the voyce of a Man That is Caused those Lights to obey the voyce of a Man For often times in holy Scripture God is said to do those things whereof be is the Cause that they are done As in Genesis when our Lord said to Abraham Now haue I knowen that thou fearest God Gen. 22 the meaning of those wordes is Now haue I caused that both thy selfe and others know that thou truely fearest God The like also was that worke signifying the height of Gods power at the Passion of our Lord When the Moone which was very farre distant from the Sunne approached with vncredible speed vnto the Sun Ecclipsing it three houres Math. 27 caused darknesse vpon the whole earth after with like speed returned to the place from whence she came All which St. Denis in his Epistle to St. Policarpe doth witnes that he saw and obserued And this truely is a wonder coÌ„trary to the former though no lesse strange For it is as vnusuall and as much aboue the whole power of Nature to make the Moone runne her course more speedily then she is accustomed as it is to make her stand still I omit the giuing sight to the blinde the raysing of the dead and many such like miracles which God hath done and doth by his Prophets Apostles and other his faithfull seruantes All which doe crye Who is like to thee among the strong O Lord But I cannot omitt that cheife and greatest Miracle which God shall shew at the day of Iudgement when all the dead shall rise together albeit the bodyes of many of them haue beene burned to ashes and scattered in the Windes or deuoured by beastes and changed into other bodies or buried in fieldes and Orchards and altred into sundry hearbes Which of the Angells but will wonder to behold in the twinckling of an eye so many Millions of Millions of Millions of men at the commandement of the Almightie to take againe their bodies albeit they haue lyen hidd for many ages and after diners manners haue bene dispersed and consumed This therefore is the higth of Gods power in regard whereof it may likewise be said Who is like to thee among the strong O Lord. There remaineth the depth Cap. 4 of his power which seemeth to me to consist in the manner which God vseth in making thinges For who can conceaue how somthing is made of nothing They could not sound this depth who held it for a certaine and approued Principle That of nothing nothing is
their vtmost and spare no cost or labour to preserue the same We see beastes to sight and striue euen aboue their strength with those that ouer master them rather then they would loose their liues We see a burning candle when it is almost out rayse vp it selfe two or three times and send forth a great flame that it may seeme to striue as much as it can not to goe out We see droppes of water hanging some-time vpon wood or stone to become round and to holde themselues together as long as they can least they fall and perish We see heauie thinges against nature to ascend and light thinges to descend least Vacuitie should happen whereby they being seuered from the rest of thinges could not be preserued But the loue which God hath giuen to parents toward their young is so admirable that it may seeme vncredible We see the Hen feede her Chickings and fast her selfe and though she be weake and seeble to sight most eagerly against the Kytes Dogges and Foxes And what labours and throwes women willingly endure to bring their children into the world and after vp in the world we all knowe The cause of this is the Councell of Gods Wisdome who to maintaine this propagation as a shadowe of his Eternitie hath enâ—rasted in brute and wilde beastes and in all huâ—ing Creatures that haue sence a most vehement loue towardes their young ones For seeing there are many kindes of Beastes and Fowles which men seeke to destroy either for gaine as Hares Bores Stagges Thrushes Quayles Partriges and almost all kindes of Fishes or least they should doe hurt as Wolues Foxes Serpents and other without number the like Many of those kindes of Creatures should haue perished long since If Gods wisdome had not by this Loue prouided for their preseruation and propagation If then the Naturall loue of all liuing thinges to this short and troublesome life be so great what ought our Loue to be to the Blessed and eternall Life O blindnesse and folly of Man All thinges striue euen aboue their strength to preserue this short life which is but a Shadow of eternitie and Man that hath reason will not striue I say not aboue but according to his strength for the Eternitie of a most happy life All thinges by instinct of Nature feare and eschue temporall Death aboue all Euill And man who is indued with reason and taught by Faith doth neither feare nor eschue Eternall death as he doth Temporall euills Truely therefore said the Preacher Eccle 1 The number of Fooles is infinite And truely also said the Truth in the Gospell Math 7 How narrow is the gate and straite is the way that leadeth to Lâ—fe and few there are that sinde it The Height of Gods Practicall Wisdome is seene in the worke of our Redemption Non satisbar c. Cap. 3 Conf. lib. 9. cap. 6 I was not filled saith St. Augustine with thy admâ—rable sweetnesse to consider the height of thy Councell touching the saluation of Man-kinde And surely it was a most high Councell by the Ignominie of the Crosse to repaire all the damages which the Craft of the Deuill had caused by the sinne of the first man and so to repaire them that the worke repaired became more beautifull then it was before the reparation Foure Euills were caused by the sinne of Adam Iniurie to God by his Pride and Disobedience the punishment of him and of all Mankinde by the losse of Gods grace and of eternall Happinesse The sorrow of the Angells to whom the Iniury done to God and the misery fallen to Man did very much displease The tryumph of the Deuill and of all the wicked Spirits who reioyced to see Man ouercome and cast downe by them All these Euills the Wisdome of God by the mistery of the Crosse tooke away and turned them to greater good so that not without cause the Church singeth O happy fault which had such a Redâ—emer For if a Taylor could by putting in some other costly peece so amend a precious new garment rent and torne that it should appeare more beautifull and precious then it was before it might truely be called a happy renting which gaue occasion to such mending Adam therfore being waxen proude by the crast and enuy of the Deuill sought to be like God and broke his Commandement And so after a sort tooke vnto himselâ—e Gods honour But Christ the second Adam Humble phil 2 himselfe made obedient vnto death And restored vnto God much greater honour then the first Adam by his pride and disobedience had taken away For Adam was a meere man and if hee had obeyed it had bin in a small matter For what great matter had it been for our first Parentes to haue abstained from the Fruite of one forbidden Tree hauing plenty of many more excellent Therefore their sinne was the greater in that their obedience was in a thing easie and of no labour to performe But Christ was God and Man and humbled himselfe to obey God his Father in a thing most hard and laborious to witt in the death of the Crosse which was full of paine and ignominie Wherefore if we consider the eminency of the person and the depth of his Humility and Obedience nothing can be imagined more to Gods honour and glory nor more meritorious then that Humble obedience of Christ For which cause our Lord said most truely in the Gospell Ioh. 17 I haue glorified thee vpon earth For Iesus Christ did glorisie God his Father with vnspeakable glory before the Augells of heauen and before all the Soules of the Prophets and others to whom these things were knowne And if the Angells at Christs birth for the humility of the Crib did sing Glory in the Highest to God Luk 2 With greater ioy did they sing it for the humility of the Câ—â—sse Moreouer Man if he had not sinned had obtained at the most but to be equall with Angells but now by the Redemption which is in Iesus Christ man kinde hath obtained that a Man being exalted aboue Angells sitreth at the right hand of God and is become the Lord both of Angells and of men For so of Christ writeth St. Peter the Apostle in his first Epistle Bâ—ing gone into Heauen 1 Per. 3 Angells and Potestates and powers sâ—bâ—â—cted to him And his fâ—llow Apostle St. Paul to the Philippiaes Pâ—al 2 For the which thing God also hath exalted him and hath giuen him a name which is aboue all names that in the name of Iesus euery Knee bowe of the coelestialls terrestrialls and infernalls Therefore the Sonne hath glorified the Father after an vnspeakeable manner by the humility of his Passion And the Father hath also after an vnspeakable manner glorifiedthe Sonne by exalting him vnto his right hand Which glorification hath in such sort redounded vnto all mankinde that truely they are most vngratefull which acknowledge not so infinite a benifite and giue not
thinke hee offended if being at his Prayers his minde wandered after vayne phantasies When any such thing happened hee spared not Confession but foorthwith made satisfaction This course hee practised so often that seldome was he troubled with those molestations Oâ—ce in a time of Lent he had made a little Basket to passe away some short vacation without being altogether vnocupied which comming to his minde when he said his Houres did somewhat distract it Wherefore being mooued with zeale of Spirit hee burned the basket sâ—â—ing I will sacrifice it to God whose Sacrifice it hindred Therefore distraction of minde in time of Prayer and praising God is not so small an offence as many imagine but great is the Mercy and Longanimitie of God in that hee is no more angry nor presently punisheth vs therefore Next followeth the Height of Gods Mercy Cap. 3 which is taken from the cause moouing God to mercy And truely it is most High and exalted aboue all the Heauens according to that of the Psalmes Lord thy mercy is â—n Heauen Psal 35 And Mercy shall be built vp for euer in the Heauens â—sal 88 Some men haue mercy of other men because they need their helpe and this indeed is the lowest degree of mercy for it goeth not beyond priuate commodity After which manner we also haue compassion of our Horses Dogges and Cattle Others haue mercy by reason of Consanguinity or friendship to witt because they are their Children Brothers Familiars or Friendes and this degree is a little higher and beginneth to haue the Forme of a vertue Lastly others haue mercy because they are their neighbours to wit men as they are made by the same God and of the same molde And therefore they respect not whether they be their friends or enimies good or euill country-men or strangers but they take compassion of all whom they know created according to Gods Image and this is the highest degree of mercy to which mortall men can ascend But God hath mercy vpon all thinges because they are his Creatures and especially vpon men because they are his Images And more especially vpon the righteous because they are his Children heyres of his Kingdome and coheyres of his Onely begotten Sonne But if thou aske why God created the world Why hee made man to his likenesse Why he iustifieth the wicked and adopteth them to be his Children and heyres of his Kingdome Nothing can be answered but because he so would And why would he so but because he is Good For Goodnesse is liberall and doth willingly bestow it selfe Mercy therefore is built vp in Heauen Psal 88 and from a most high habitation to wit from the Heart of the Highest she descended to the Earth and filled it as was foretolde by the Prophet Psal 32 The earth is full of the mercy of our Lord. Lift vp now my soule the eyes of thy minde to that most high fountaine of mercy Consider the absolute purity thereof not mixed with any intention of priuate commodity And when thon hearest the Maister of all exhorting and saying Luk. 6 Be yee therefore mercifull as also your Father is mercifull endeauour all thou canst to haue compassion of thy fellow seruants with that pure affection wherewith thy Heauenly Father hath compassion of vs. If thou forgiue an iniury forgiue it with a true heart and commit to perpetuall forgetfulnesse euery offence For Our Father forgetteth our offences as the Prophet Ezechiell writeth Ezech. 18 And As farre as the East is distant from the West Psal 112 doth he make our iniquityes farre from vs as Dauid speakteh If thou giue an Almes to the poore make account thou dost rather receiue then giue Because hee lendeth our Lord that hath mercy on the poore Pro. 19 Giue it therefore with humity and reuerence not as an Almes to the poore but as a guift to a Prince If thou suffer any discommodity to benefit thy poore neighbour thinke yet how sarre thou commest short of thy Lord who to benefite thee gaue his bloud and life So shalt thou without hope of earthly reward without any motion of vaine glory meerly for the loue of God thy neighbour profite in the vertue of mercy It remaineth that we consider the Depth of Gods mercy Cap. 4 For as the height thereof appeareth chiefly in the cause so the Depth thereof is seene especially in the effect That mercy therefore is not said to be deepe but rather shallow and superficiall which descendeth but to wordes onely That deeper which comforteth the needy not onely with wordes but also with deeds That most deepe which not onely with wordes and deedes conforteth them but also endureth laboures and dolours for their sakes God therefore whose mercie is infinite hath beene mercifull vnto vs after all these manners For first he sent vs letters of comfort to wit the holy Scriptures whereof the Machabies speake Mach. 12 We haue for our comfort the holy Bookes that are in our handes Neither doth he speake to to vs by letters onely but also by the Sermons of Preachers Which are Legates of Christ 2 Cor 4 and by inward inspirations promising vs his helpe and protection I will heare saith Dauid what our Lord will speake in me Psal 84 because he will speake peace vpon his people and vpon his Saintes and vpon them that are conuerted to the hart Secondly the benefits of Gods mercies against our manifold miseries both spirituall and temporall are so many that they cannot be numbred For euery where He crowneth vs in mercie â—sal 102 and commiserations That is he compasseth vs about euery where with the benefits of his mercie Thirdly Gods mercie deseended by the mysterie of the holy Incarnation to labours and dollours to hunger and thirst to ignominyes and reproches to stripes and woundes and to the death of the Crosse to redeeme vs from our sinnes and from eternall death due vnto vs therefore Is there any greater depth to which Gods mercy did descend Yes surely For he did all these thinges not of dutie but out of Loue. Iay 53 He was offered saith the Prophet because himselfe would For who compelled the sonne of God Who thought it no robbery phil 2 himselfe to be equall to the Father but â—e exiranitâ—d himselfe taking the forme of a seruant 2 Cor 8 To be made poore for vs that by his pouerty we might be rich Phil 2 â— To be humbled vnto death euen the death of the Crosse to exalt vs Truely loue onely compelled him mercy onely constreyned him It also descendeth yet farther For he would in the worke of our saluation bestowe on vs honour and glorie That diuision which the Angels made seemed very fit Glory in the highest to God Luk 2 and in earth peace honour be to God and profit to men But Gods mercie would haue all the profite to be ours and part of the glorie to be his and
disposeth a man to behaue himselfe well in all actions according to all lawes And in this all vertues as weâ—l Theologicall as Moral are comprehended There is also another vertue called Charitie which conteyneth all vertues in her bosome and commaundeth and directeth all their actes vnto their endes Which although it be a particular Theologicall vertue yet it may truely be called likewise iustice ingenerall For it disposeth a man to behaue himselfe well towards God and his neighbour and in so doing he fulfilleth all lawes So speaketh the Apostle Rom 13 Lâ—ue worketh no euill And He that loueth hath fulfilled the lawe And Loue is the fulnesse of the Lave St. Augustine also in his booke of Nature and Grace sayth Vnperfect Charitie is vaâ—erfect â—â—stice Charitie increased is iustice increased great Charitie is great Iustice perfect Charity is perfect iustice Moreouer in God are all vertues without any imperfection and in lieu of them which may praesuppose imperfection there is somthing much better more excelleÌ„t for which cause he is most truly called The onely good oneâ—y holy Faith therfore is not in God a Theologicall vertue because Faith is of those thinges which are not seene But God seeth all thinges Neither is their hope in God because hope is an expectation of thinges to come but God expecteth nothing for hee possesseth all thinges from eternitie Neither is there in God repentance for sinne because God cannot sinne Nor Humilitie for Humilitie keepeth a man that he ascend not vainely aboue himselfe but continue in his estate but God hath nothing aboue himselfe because he is most High Yet Charitie the Queene of vertues is in God most ample truely infinite For he loueth himselfe infiintely because himselfe onely perfectly knoweth the insinite goodnesse of his Essence He loueth also all thinges he hath made so speaketh the Wife man Wisd 1 Thou honest all thinges that are and hatest nothing of those which thou â—â—st made For God by his wisdome knoweth how to seperate euill from good to wit defect from nature euen in the Deuils in the most wiâ—ked And he loueth nature which he made hateth defect which he made not Furthermore there is such true Charity in God that himselfe would be called Charitie as St. Iohn speaketh when he saith God is Chrritie 1 Ioh. 4 But our loue being compared with Gods loue is exceeding small For many thinges we loue not because we knowe them not Many thinges also which we knowe we loue not because we decerne not in them good from euill many good thinges likewise we loue not well and therefore not with true charitie because we are naught and follow rather lust then loue And we loue God vnperfectly not onely because we loue him not so much as his goodnesse doth deserue which neither the Angels doe but also because we loue him lesse then we ought and lesse also then we might if we did with more attention and diligence giue our selues to prayer and Meditation This Queene of vertues in the Lord of vertues is accompanied with singular magnificence infinite liberalitie incredible benignitie and humilitie admirable patience and longanimitie most abundant mercie and pietie euerlasting truth and fidelitie perfect iustice and most vnspotted sanctitie so that The Sâ—arres are not cleane in his sight Iob 25 And the Seraphins being astonished â—ive Holy holy holy Isay 6 the Lord God of hâ—stes O my soule if thou didst consider these thinges attentiâ—ely with what feare and membling wouldest thou serue God in thy deuotions and prayers 〈◊〉 And especially at the holy Altar with what reuerence humilitie wouldest thou offer vp to the eternall Father his onely begotten Sonne in the sight of Angels for the health of the quicke and dead But let vs go on Cap. 2 The length of Gods iustice is manifested by the truth fidelitie thereof Our Lord is faithfull in all his wordes saith the Prophet Psal 144 That is The promises of God which were declared many ages since by the Prophets neuer were nor shall be frustrate but more firme and stable then heauen and earth Luke 16 For so saith our Lord It is easier for hearten and earth tâ— passe then one tittle of the lawe to fall And our Lord meaneth by the Lawe not onely the truth of his Commandements but also of his promises For whatsoeuer he hath commaunded must be obserued or punishment followeth and whatsoeuer he hath promised is by eternall truth established and performed Where vpon he also saith Math 5 Heauen and earth shall passe but my wordes shall not passe And Isay Iâ—â—y 40 The word of our Lord abideth for euer And Dauid Psal 110 All his Commaundements are faithfull Confirmed for euer and euer Rom 3 And the Apostle But God is true and euery man a Lyer And It is vnpâ—ssible for God to lye Heb. 1 The reason of which sayinges is because being Wisdome he cannot be deceaued being goodnesse he cannot deceaue and being Omnipotencie he cannot saile But men although they be wise good and mightie may be deceaued and deceaue because they neither knowe all thinges nor can performe all thinges as they will they also that are good when they promise may soone after become euill and not fulfill their promise Therefore if thou be wise my soule trust onely in God cleaue onely to him and vpon him cast all thy care Walke thou carefully with thy Lord God Mich. 6 and hee will be carefull of thee Take heed all thou canst least thou offend his Iustice and his mercy will alwayes so defend thee that thou shalt not neede to feare what man or deuill can doe to thee The Height of Gods iustice is seene in giuing the reward of Heauen Cap. 3 which God as the Highest and most iust Iudge hath prepared for them that haue liued righteously And first we shall decerne the Greatnesse of his Iustice if wee compare God as a Iudge with men that are Iudges Secondly if we compare rewards with rewardes to wit the rewards which God will giue with those which men vse to giue Men that are Princes Prelates or Iudges and haue vnder them subiectes or seruantes for the most part giue not for many causes iust Rewardes to those that deserue them For either they cannot through want of ability giue to all according to their deserts or they know not all their desertes or they knowe not their true worth which dependeth vpon the sincerity and affection of their mindes or through couetousnesse and malice or some other peruerse inclination they will not iustly reward their iust labours Or lastly they are either preuented by death before they can pay the recompence which they owe or they to whome it is due depart out of this life before they begin to tast the fruits of their trauailes But God giueth the righteous not onely iust rewards for their good workes but also aboue their deserts Math.