〈◊〉 were the actions of the liuing members of his Sonne who worketh 〈◊〉 them all goodnes From the 〈◊〉 dignitie it proceedeth that when as these iustified require fauor at God handes they demaund it with grâ—â—t confidence for they knowe thâ—â— they aske the same not for themselues onely but also for the 〈◊〉 of GOD himselfe who in them and with them is continually honoured Neyther doe the diuine benefites heere take theyr end for to all the fore-sayd graces thys is annexed at the last to which all the other are disposed namely the right and possession of eternall lyfe which is giuen to the iustified For euen as that our most mightie Lorde in whom at once infinite iustice and mercies doe shine 〈◊〉 adiudgeth all sinners which doe not repent them to eternall punishments so assumeth hee all truly penitent to eternall life These theÌ„ are the benefitâ— which that onely benefite of Iustification comprehendeth in it selfe which Iustification Saint Augustine esteemeth more then Creation for God created heauen earth by his onelie word but that hee might truly sanctifie man he 〈◊〉 his blood and suffered so many and so diuers tortures for him If therefore wee are indebted to this God such and so many wayes for our creation howe much more owe wee him for our sanctification which benefite by how much more greater labors and afflictions it is attained by so much the more it obligeth vs. But although a man doe not yet euidently know whether he be truly iustified yet euery one may haue great coÌ„iectures of his iustification amongst the which this is not the least namely the ameÌ„dment of life when as hee that was wont to perpetrate a thousand sinns in one day now committeth not one Hee that is such a one let him remember with what iust cause he is bound to serue such a sanctifier who redeemed him deliuered him from so many euils stored him with so many blessings as are hetherto reheaâ—sed And if any man yet be entangled in the vngracious race of his life I knowe not by what meanes God may more mooue him to forsake that condition then if he set before his eyes all the â—â—â—lls incommodities and perrils which sinnes bring with them which a little before haue beene numbred vp by vs aâ— also in shewing him the treasure of great benefites which spring from this incomparable blessing The Argument The graces gifts of the holy-Ghost and those wonderfull effects which they worke in vs are such and so many that whether a man will or no except hee will be altogether ingratefull hee ought in leauing his loose behauiour to intend the seruice of God No lesse are the benefites of Baptisme and most great bounties of the Sacrament of the Eucharist all which inuite vs to the amendment of our liues CHAP. 12. THose things which we haue hetherto spoken comprehende not as yet all those kinds of benefits which the holy ghost worketh in the soule of a man that is iustified neyther is Gods liberalitie concluded in those termes For it suffiseth not the diuine Spirit to haue led man in by the gate of iustice but after that man hath entred hee is likewise assisted by the same Spirit and is led by the hand into all his wayes till the waues of this stormy sea beeing ouer-ceased hee attaine safe and secure to the hauen of saluation For after that by the means of the foresaid benefite the holy ghost hath entred into the iustified soule hee sitteth not there idle it suâ—ficeth him not to grace the soule with his presence but with his vertue also hee sanctifieth the same working in her and with her whatsoeuer is conuenient for her saluation Hee sitteth there like the Father of a familie in his house gouerning the same hee sitteth there like a Maister in a schoole administring it like a gardner in his garden trimming it like a king in his kingdom ruling it like the Sun in the world illuminating it Finally like the soule in the body giuing him lyfe sence motion not as the forme in his matter but as the Father of his familie in his houshold What therefore is more blessed and more to bee desired then for a man to haue in him-selfe such a guest such a guyde such a companion such a gouernour finallie such a tutor and helper who beeing all in all worketh also all things in the soule in which it abideth But especially like fire hee illuminateth our vnderstanding inflameth our will and exalteth vs from the earth vnto the heauens Hee like a Doue maketh vs simple milde peaceable and friendes to all men Hee like a clowd cooleth vs and defendeth vâ— from the burning lust of the flesh and tempereth the madnes and fury of our passions Finally hee like a â—â—hement winde mooueth and inclineth our will to all goodnes seâ—ering the same and drawing it away from all euill inclinations vntill 〈◊〉 last the iustified attaine that perfection that all the vices are hatefull vnto them whicâ— they first loued and the vertues beloued which they 〈◊〉 hated As Dauid manifestly coÌ„fesseth the same to haue chaunced vnto himselfe For hee sayth in a certaine place That hee hated and abhorred iniquitie And in another place That heâ— delighted in the way of â—he â—estimonies of our Lord euen as in all â—iches The reason was because the holie Ghost had â—â—illed into 〈◊〉 soule the woâ—â—wood of earthly things and the honey of the diuine Commaundements in which thou seest manifestly that all our blessings are to be ascribed to this holy Spirit so that if wee decline from euill he is the cause if we doe good wee doe it by his meanes if we perseuer in goodnes by him wee peâ—seuer and if reward be giuen for good by him it is giuen Heere also no small oâ—casion and matter iâ— offred vs to discouâ—se of the benefites of the Sacraments which are but as it were the instruments of our iustification but especially of Baptisme and the Eâ—câ—â—rist For 〈◊〉 Baptisme we are clensed from originall sinne deliuered from the power of the deuil made the 〈◊〉 of God and 〈◊〉 of his kingdom In Baptisme my brother Christ espoused thy soule vnto himselfe and decâ—ed it with iâ—wels iemâ— woâ—thy so high an order of which 〈◊〉 are grace vertue the gift of the â—â—ly Ghost and others 〈…〉 ornaments such as Isaac 〈…〉 Rebecca when hee tooke her to wife What therfore hast thou doâ—â—e that thou shouldst deserue to receiue the least of these things How many thousand I say not of men but of nations are excluded from these blessings by the iust iudgement of God What had become of thee if thou hadst beene borne amongst these nations yf thou hadst not attayned the true knowledge of god but hadst adored blocks stones Howe much art thou indebted to thy Lord God that amidst so great infinite a number of reprobates he would that thou shouldst be reckoned among the
a newe bond behold a new chayne by which no lesse then by the precedent thy hart is tyed and bound to desire vertue serue â—â—y Lord God The Argument Notwithstanding the most grieuous diuers commination of the diuine iustice the great rewards which are promised to those that are studious of vertue the greater part of men followeth wickednesse The cause of this mischiefe is the generall error of men which perswadeth theÌ„ that all the rewards of vertue doe appertaine to the world to come That vertue heere iâ—â—â—dious difficult and poorâ— without hauing in this world â—yther reward or sollace whereas it hath many worthy priuiledges which the godly enioy iâ— this world but very many miseries contrary calamities where-with the wicked are exagitated CHAP. 13. NOt without cause might a man ask this question why amongst christians that belieue all these thinges and confesse yâ— which hetherto hath beene spoken there are found so many who neglecting vertues follow vices that euill hath not one only roote but many diuers But amongst others and they not the least is this A certaine generall error in which the men of this world liue beleeuing that all that which God promiseth to the louers of vertue is reserued for the future life and that in this present world none of these are to bee exspected For which cause whereas man dooth highly affect reward and is chiefely drawne by profit and is not moued but by things present yea and such things as are obiect to the exteriour sences when he seeth nothing present hee setteth light by that which is to come So seemeth it that the Iewes did in the time of the Prophets For when Ezechiell by the commaundement of God proposed vnto them great promises or denounced vnto them dire comminaâ—ions they hist and after a contemptible sort disdained all things saying The vision that this man seeth is of a long date and he prophecieth of times far hence So likewise mock-king the Prophet Esay they contemned his words and said Commaund and recommaund send and send againe exspect and reexspect exspect and reexspect a little there a little there This is one of the chiefest reasons which calleth peruerse men from the obseruance of the commaundements of God perswading theÌ„selues that in this world there is no reward prefixed for vertue but that all things are reserued for the world to come This considered that great wise man when he said Truly because the sentence is not speedily pronounced against the wicked without any feare the â—onns of men perpetrate wickednes And another wise man addeth That amongst all things that are done vnder the sunne the worst is and that which giueth greatest occasion to the wicked of committing sin that euils fall vpon the iust as if â—hey had done the works of the wicked and the wicked somtimes liue so â—ecâ—â—ely as if they had done the deedes of the iust or because all things are equall to the iust the impious the good and the euill the cleane and the vncleane to him that offereth sacrifice and him that conâ—emneth it As the good man so also the sinner as the perluâ—ed so likewise heâ— that speaketh truth Where 〈◊〉 he sayth And the harts of the sonâ—â— of men are filled with malice and contempt in theyr lyfe and hereafter they shall lead vnto hell But that which Salomon heere speaketh the euill wicked themselues confesse in the Prophecie of Malachy saying Vaine is hee that serueth God and what hath it profited that we haue kept his precepts and that wee haue walked circumspectly before the Lord of hostes We therfore call the arrogant blessed because they are builded vp doing impiety tempting God yet are saued These things say the wicked and these are they that â—hieâ—â—ly deâ—ayne them in their impietie For as S. Ambrose sayth they thinke it to be a hard matter to buy theyâ— hope by their perrill that is to obtayne the future blessings by the hazarde of the present and to giue that which is in theyr possession for such thinges as seeme as yet to bee very farre from them To roote out that pestilent error I knowe not truly from wheâ—ce â— beginning may be more commodiously taken then froÌ„ those woâ—â—â— and teares of our Sauior with which â—e in times past bewept that miserable Citty of Ierusalem saying For if thou also hadst knowne and that â—ruly in thys thy day those thinges that belong to thy peace but nowe are they hidden from thine eyes Christ knewe on the one side that with himselfe all the graces and celestiall treasures descended vppon â—hose of Ierusalem and on the other side he saw the blind and miserable people ignorant thereof vnwilâ—ing to know it and therefore that â—n vtter ouerthrow attended them For thys cause deploreth hee them The like cause haue wee to bewaile the louers of thys world whilst here wee see the pulchritude of vertue â—nd the wonderfull graces great â—iches that attend thereon There â—owe farre these thinges are remooâ—ed and hidden from the eyes of men drowned in earthly thoughts â—s also in what sort vertue changeth â—er place and dispersed thorow the â—hole world findeth no place seâ—â—rely to dwell in O if God would open the eyes of â—hese men that they might see the â—reasures ritches peace liberty light tranquillity delights fauours and goods which follow vertue euen as slaues euen in this life howe much would they esteeme her with how great desire would they aspire thervnto with howe great study with how many labouâ—s would they seek her But nowe all these thinges are hidden from their eyes and they behold nothing but the externall semblance of vertue not tasting the interiour sweetnes thereof and therefore think they that there is nothing in the same that is not hard difficult ane vnsauorie deeming this monâ— currant not in this present but the future life yet if there be any good therein thy suppose the same to appertaine to another world not vnâ—o this But thou whatsoeuer thou art thâ—â— so thinkest why considerest thâ—â— not the assistance that GOD haâ—â— prepared for vs to ouercome thâ—â— difficulty of which sort are the vertues infused the giftes of the 〈◊〉 Ghost the Sacraments of the neâ—â— law with many other graces and â—â—uine helps which are vnto vs as 〈◊〉 Oares and sailes to the shippe and wings to the birds Thou oughtst to haue remembred that God not onely promised his the goods of glory but also of grace those for the future life this for the present according to that of the Prophet Our Lord will giue grace and glorie which are like two cofers furnished with all blessings the one for this life the other for the future If the woâ—ld and the deuill for the seruices which their followers doe vnto them bestow so many kindes of fauours pleasures and delights at leastwise in appearance Howe is it possible that God should be so niggard to his friends and
rest peace saluation truth wisedom and all goodnes In me shalt thou find the fountaine of liuing water which extingsheth all thirst maketh a man attaine euerlasting life In me shalt thou be as a tree planted by the water side that yeeldeth his fruite in due season and his leafe shall not fall all that thou doest shall prosper Incline thine eare therefore my brother and heare for if his prayers be execrable that heareth not the cry of the poore much lesse shal he be heard that is deaffe heere and heareth not these prayers and lamentations The end of the first part In scala paradisi gradu 6. Ecclus. 7. Ex duce peccat lib. 1. cap. 8. 2. Corin. 5. Soph. 1. Esay 10. How horrible the sentence of the Iudgâ— is Iob. 16 Iob. 21. The blasphemies of the damned Iob. 3. Iob. 24. Wisd. 5. Ierem. 13. Ex. 1 lib. tract de orat et meditat tract 4. ca. 4. Luâ—a 21. Mat. 3. 1. Cor 11.31 In tract pri memo cap. 2. Augustâ— in Mâ—dâ—t ca. 22 The Angels shal manifest before God the vertues of the iust The perils of this life shal in heauen be greater cause of more exact ioy Phal 93. Compariâ—onâ— Heauenly securitie Exod. 13. 3. Reg. 4. Ierem. 24. Ex tract 1. Memor Exod. 10. Psalm 114. Math. 25. Exod. 16. Prou. 20. Prou. 10. Psalm 74. Esay 33. Out of the 7. tract lib. 1. of prayer and meditation Honour is due to God because he is our Father Mala. 1. By the consideration of his own creation a man groweth into the knowledge of the Creator Ezechiel 29. Aug. Soliloq cap. 31. â—â—y God was called a Mind by the Philosophers â—â—y the substance of the soule is hardly vnderstood Psal. 118. Ose 11 Psal. 8. Ex duce peccat li. 1. ca. 3 Gâ—llâ—us lib. 5 cap. 14. Plin. lib. 8. cap. 17. Plin. lib. 8. cap. 42. Lib. 8. ca. 40. Ephes. 1. Psalm 64 Ieremy 31. Ex duce peccat li. 1. ca. 4 4. Reg. 1. Out of his 1. book of prayâ—r 〈…〉 3. Thenor 4. Esay 24. Gene. 17. Ex duce peâ—â—â—t lib. 1. cap. 4. Iohn 6. Psalm 5. 1 Iohn 3. Math. 12 Luke 11. Iohn 14. August 〈◊〉 Iohn Psalm 116. Idem Ex lib. 1. de â—rat et Meditaâ— tract 7 cap. 4. Gene. 34. Ezâ—câ— 2. Esay 28. â—ccles 8. Mala. 3. Luke 19. Mal. 3. 1 Corin. â— Psal. 40. Psal. 33. Zach 2 Psal. 90 and 33. Zach. 11. Psal. 8. Amos. 9. Esay 6. Psal. â—6 Iohn 14. Iohn 6. Eccles. 27. Esay 5. Psa. 8. Psal. 96. Psalm 30. Luke 15. August de Catichizand arudit Ambros. lib. 2 Offici lib. 2 Tusâ—ul quest Prouerb 15. Lib. 2 Soliloq Ambros. in Offici Seneca Epi. 43 et lib. de moribus Cicero orati pro Milone Psal. 118. Psal. 9 30.39 Esay 30. Eccles. 2. Prouerb 3. Cypr. ad Donat Epist. 2 lib. 2. Iohn 8. Psalm 119. Rom 5. Psalm 118. Esay 4. Prou. 30. Deut. 4. Math 9 Esay 18 Iob. 27. Psalm 49. Psalm 4. Pro. 3. Psal. 33. Heb. 7.16 Luke 10. Tim. 4. Amos 7. Psal. 115. Ecclesiast 1. In Epistola Iohannâ—s Psal. 115. Math. 19. Iâ—say 24. Psal. 143. 1 Reg 1. Psal. 33. Prouer. 10. Cant. 8. Prouer. 18. Iob 10. Aug de vera et falsa penitentia â—ap 17. Amb. eâ—hortation ad penitent Iâ—ronimus in Epist. in Euseb tan 9. Luke 6. Prouerb 2. Psal. 111. Chap. 2. Math. 1. Esay 40. August de sancta viduitate Rom. 8. Psal. 16. Psal. 118. Math. 11. Hosea 12. 2. Cor. 4. Esay 40. Psal. 7. 4 Reg. 4. Lâ—k 19. Rom. 1. Eccles. 6. Cant. 6. Iere. 3.
â—reeuous theÌ„ any affliction orpaine â—n thys lyfe and in continuance of â—yme without comparison more â—ong and it is also farrelesse that alâ—ighty God requireth at our hands what madnes is that of ours not to endure so small labours so shoâ— molestations by which wee may estewe eternall torments Who is hee that seeth not at least-wise that this is the greatest errour of this world yea and intollerable madnesse But the fruite thereof shal be that the man that will not deliuer him selfe heere by small labours of a penitent lyfe from so many mischiefes shal there suffer eternal torments without any fruite or profit The figure heereof wee haue in the fornace which King Nabuchodonozer caused to bee kindled iâ— Babylon whose flame was extended aboue the Fornace nine fortie cubites but for the defect of one cubite it attayned not to the number of fifty which signifieth the yeere of Iubile that wee may vnderstand that those eternal flame of Babilon that is hell although â—boue measure they burne and cruelly torment the vnhappy damned yet shall they neuer come to that that they attaine the grace of the true Iubile O punishment without fruite ô â—arren teares ô penalties hard and â—euere yet voyde of all hope solâ—â—ce howe little in comparison of â—hat which the damned endure â—here if it had in this world beene â—oluntarily vndertaken might haue â—reserued them from these euils ¶ Of thys matter hee purposelie â—reateth in his Memoriall the first â—art chap. 1. in his first booke of prayer meditation the 5. tractate and in the booke of the guyde of a Sinner cap. 10. The preface of the Collector vpon the succedent chapters of the benefites of GOD. CHAP. 6. ALthough Vertue bee by it selfe prayse-woorthy and without it nothing may be laudable neither may there bee any thing more amiable and that more allureth men to good lyfe then the same yet so are the manners of this world corupted that the most part of men striue who shall out-strip other in the race of iniquitie the desire of sin dailâ—e increaseth and shamefastnes dailâ—â— decreaseth and so is wickednessâ— publiquely set to sale that it preuaileth in all mens harts whereas innocence is not rare but nothing aâ— all For which cause that which men ought to doe willingly for the loue of honestie and vertue to that now by manie reasons and arguments promises and threatnings they are partly without intermission to bee inuited partly to bee compelled that leauing vices they may followe vertues and renouncing the world with more cleannesse of life they may wholy and onely incline to the seruice of God Neyther is vertue so weake neyther this matter so poore naked that it wanteth diuers effectual arguments to incite and perswade the performance heereof For whetheâ— we consider things past things present or things to come all of these eyther allure or compell vs to vertue and the seruice of God Of the future wee haue already spoken wheron if a man wil seriously think â—nd like a cleane beast chewe the â—nd hee shal finde sharpe poynted goades infixed thereby in his mind To things present and past pertaine â—he blessings of God of which some wee haue already receiued otherâ—ome wee receiue daily all which both by theyr goodnes compell vs â—o obey God except wee will be ingrate inuite vs by their profit that the streames of benefits might flow more bountifully which otherwise would be dryed vp For ingratituâ—e as S. Bernard testifieth is a burning winde drying vp the fountaines of pietie the dewe of mercy and the floods of grace Yea and wheÌ„ a certaine old Souldiour beeing called in question was in danger to loose his cause hee publiquely came to Augustus Caesar praying him to stand by him in his cause Caesar gaue him presently a selected aduocate out of his company and commended the clyent vnto him Hereat the souldier cried out But I Caesar when thou wert in danger in thy Actian warre â—ought not for a deputy but fought for thee in person therwith discouered his scarrs Caesar was heereat ashamed and vndertooke his cauâ—â— fearing least he should not onely be thought proud but also vngrateful Such impressions and motiues haue the memory of benefites receaued If so great a Caesar were so much mooued by a common souldiers wounds receiued in his behalfe that he rewarded one curtesie with another why shoulde not I say not the scarres but the death also of so great a Maiesty wherby we are redeemed preuaile with vs most abiect wretched men and this one is so great a benefit as why should I speake of the others which are infinite Whether therefore wee respect honestie and profit whether their contraries heereby we are inuited thereby inforced to followe Vertue and to addict our selues to the seruice of God But the diuine benefits although they are infinite yet may they be reduced vnto fiue kindes namelie Creation Conseruation Redemption Iustification and Predestination Of which fiue kindes of benefites we wil orderly intreat For this coÌ„sideration is profitable for diuers causes especially for three which are thus rehearsed by our Authour If we may belieue Aristotle goodnes is amiable by it selfe for euerie one is diligently fixed on the loue of himselfe As therefore men by naturall inclination are louers of themselues and of theyr owne profit so when they manifestly perceiue that all that which they haue is of the meare liberality and voluntarie gift of God himselfe and their eternall Benefactor they are suddainly inclined to the loue of him from whom they know theyr graces are receiued Hence it is that amongst all considerations which are auailable towards the attainement of the loue of GOD thys is most effectuall which setteth before our eyes the dâ—uine benefits For euery seueâ—all benefite receiued by vs is as it were a Fornace or burning fire kindling by his cleere flames the loue of almighty GOD in vs. And consequently to meditate on many benefits is to kindle many fires by whose ardent heate our harts are more and more inflamed with the loue of God For this consideration is profitable to the ende that a man desirous to serue God may be the more excited to his seruice and become more forward when he shall consider the great obligation whereby he is tyeâ— by so many benefits which he hatâ— receaued from God For if a Parraâ— a Larke and other birds and beasts doe for this cause no otherwise then if they were beasts endued with reason aunswer thâ—m and obay them in all those thinges which they are commaunded to doe How more requisite is it that they doe the like who haue receaued farre more benefits and haue greater iudgement to acknowledge the same For when a man with great attention reckoneth vp with himselfe of the one part the multitude of the benefites which he hath receaued from God and on the other part calleth to remembrance the multitude of sinnes by which hee requiteth 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
be then those which the other possessed Redoubled are those which thou receauest from God if thou compare them with that which Ioseph receaued from that man Tell mee I pray thee what faculties what riches hath GOD which hee hath not communicated with thee Heauen earth moone starres seas floods fowles fishes trees liuing creatures to conclude all that that is found vnder heauen is in thy hands What not only those things which are vnder heauen are in thy power but also those things that are aboue the heauens namely the glory of them and eternall goodnes All thinges are yours sayth the Apostle whether it be Paule or Apollo or Cephas or the worlde or life or death or thinges present or things to come for all thinges are yours that is ordained for your saluation But what if I say that thou hast not onely those things which are aboue the heauens but that the very Lord also of all heauens is endowed to thee after a thousand manners Hee is giuen thee as a Father as a Tutor as a Sauiour as a Maister He is thy Phisition he is the reward of thy redemption he is thy example thy helpe thy remedy and thy keeper To conclude the Father hath gâ—uen vs his Sonne the Sonne hath deserued for vs the holy ghost whom the Father the Sonne sendeth from whom all good gyfts proceede VVhen therefore it is more trueâ— then truth that God hath deliuered all that he hath into thy hands how can it bee that thou shouldst haue handes to prouoake him VVhat thinkest thou it may bee suffered that thou shouldst be ingrate to such a gracious Father and a Benefactor so liberall Truly this seemeth to be a most haynous offence but if to this ingratitude thou annex contempt of thy Benefactour and iniurie or contempt howe inexpiable a crime wil that be held If that yong man of whom I spake before thought himselfe so bound that he had no power to offende him that had committed all the substance of his house into his bands How shalt thou finde any force in thy selfe to offend him who gaue thee heauen earth and himselfe The Argument ¶ The benefit of Predestination is the first and greatest of all benefits and which is meerely giuen gratis without any precedent merrit The greatnes therefore of this benefit and all those things which pertaine therevnto greatly prouoke a man to serue God and to be dutifull vnto him CHAP. 9. AMongst the diuine benefites also Predestination or Election is to be nuÌ„bred which as it is the first so also it is the most excellentest and altogether necessary for our saluation But this benefite is onely theyrs whom God hath chosen from the beginning to take possession of the eternall beatitude and the heauenly kingdome For which benefite the Apostle as well for himselfe as for all the elect giueth him thanks in these wordes Blessed bee God and the Father of our Lord Iesus Christ c. who hath predestinated vs in the adoption of his sonnes through Iesus Christ. The kingly prophet coÌ„mendeth that benefit likewise when he saith Blessed is he whoÌ„ thou hast chosen ô lord and hast taken to inhabite in thy Courts Deseruedly therefore may this benefite be called the benefit of benefits and the grace of graces It is the grace of graces because it is giuen before all merrite of Gods onely infinite goodnes and liberalitie who setting a part iniuries nay rather giuing to euery one suâ—fâ—cient helpe to saluation imparteth more aboundantly to some the greatnes of his mercy like an absolute liberall Lorde of his riches And it is the benefit of benefits not only because it is greater then the rest but for that it is the cause and foundation of all other benefits also For when as a man is chosen to glorie by meanes of this benefite GOD presently imparteth to him other benefites also which are required towards the attaynment of this glorie euen as he testifieth by his prophet saying In perpetuall charitie haue I loued thee therefore in mercie haue I drawne thee vnto mee That is thou oughtest not to bee ignorant that I called thee to my grace that by the same thou mightest attayne my glory But the Apostle speaketh of this benefit more plainely when hee sayth Because those whom hee fore-knew those likewise hee predestinated to bee made conformable to the image of his Sonne that hee might bee the first begotten among many Bretheren Those therefore whom he hath predestinated those also hee hath called and whom hee hath called them also hath hee iustified and those whom hee hath iustified them also hath he glorified The reason thereof is that our Lord disposing all things sweetly orderly after he hath vouchsafed to choose any one to his glory for that grace he conferreth diuers others for he giueth all those things which are pertinent toward the attainment of that first grace Euen as the Father that bringeth vp his Sonne eyther to make him a Priest or a doctor causeth him from his infancie to be exercised in Ecclesiastical affaires or brought vp in diuiner studdies directeth all the course of his life to that intended and purposed end So likewise that eteâ—nall Father after hee hath chosen any man to the communion of his glory hee directeth him by his fatherly care to the way of iustice which bringeth him to that glory and in the same doth faithfully conduct his elected till he attaine the desired end For this so great and excellent benefite they ought to yeelde our Lord thankes who acknowledge any notable fruit of this benefite in themselues For let vs grant that this secrete is hidden from mortall eyes yet whereas certaine signes of iustification are known there also the signes of predestination or election may be had For as amongst the signes of iustification amendement of life is not the least so amongst the signes of election the greatest is perseuerance in good life Which beeing thus wey I pray thee with thy selfe ô man vnder howe great an assurance our Lorde holdeth thee bound vnto him for this immesurable benefite namely to bee registred in that booke of which our Redeemer sayde to his Apostles Doe not reioyce in thys that spirits are subiected vnto you but reioyce because your names are written in the booke of life Howe immesurable therefore is this benefite to be beloued and from eternitie elected from which God was God to rest in his most sweet bosome euen from the yeeres of eternitie to be accounted the adoptiue Sonne of God then whâ—n as his naturall Sonne was begotten in the brightnes of his Saints who were present in his diuine vnderstanding Attentiuely therfore consider all the circumstances of this election and thou shalt finde euery one of them to be singuler benefites yea that great ones also and such as tye thee vnder newe couenaunts Consider first of all his dignitie who choase thee who is God himselfe blessed and infinitely rich who neither needeth thine
amongst ancient Writers of a famous Painter that depainting the funeralls of a certaine Kinges daughter shaddowed about the circuite of the heirse many of her kinsmen alâ—ies standing with sad and afflicted lookes next them her mother more pensiue then the rest but when he came to delineate the Father he couered his face with an artificial kind of shadow expresâ—ing thereby thâ—t Art was deficient in this place by which new e inuention hee expessed the greatnes of the dolor After the same manner all our vnderstanding art eloquence are defectiue in declaring this vnspeakable benefite of our redemption For which cause perhaps wee might haue done farre better if wee had worshipped the same with silence that in some maner by this deuice wee might expresse the greatnes thereof The benefit of our creation is vnspeakable but of our Redemption more admirable for God created all things with the onely beck of his will bâ—â— for mans redemption hee trauailed thirty and three yeeres he shed hâ—s blood neyther had he either member or any sence which was not excruciate with a perticuler greefe It seemeth therefore that an iniurie should be done to so glorious a mistery if any man shoulde imagine that he could expresse the same with humane tongue What therefore shâ—ll I doe shall I speake or holde my peace I must not be silâ—nt and I cannot speake Howe may it bee that I should conceale so immesurable mercy and howe may I expresse a mistery so sublime adorable It is ingratitude to conceale it and to speake thereof it seemeth rashnes presumption For which cause I â—esâ—ech thee ô my God that whilst I am to speak according to my rude vnderstanding of this thy immesurable glory thy holie Spirit may moue and moderate my tongue like the penne of a ready writer After that man was created setled in the Paradise of delâ—ghts in high dignity and glorâ— yea by so much was bouÌ„d to God by straight bonds by how much he had receaued more greater benefites at his hands he becam vndutiful rebellious of those things from which he ought to haue takeÌ„ greater cause of loue towards his Creator of the same he tooke greatest occasions to betray him For that cause was hee thrust out of Paradise thrust in exile yea allotted to infernal paines to the end that hee that had beenâ— made companion with the deuill in sinne should be also associate with him in punishment Helizeus the prophet said to his seruaunt Giezi Thou hast taken siluer rayments from Naaman therefore Naamans leprosie shall cleaue vnto thee and thy seede for euer Such was the iudgement of GOD against man who wheÌ„ he had affected the goods and riches of Lucifer namelie his pride and ambition it was iust and requisite that he should be infected with the leprosie of the same Lucifer which was the punishment of his pride Behold therefore man made like vnto the deuill Nowe the diuine iustice might haue left man by al right in this miserable estate euen as he left the deuil without any contradiction expostulation yet would hee not doe so but rather did the contrary chaning his wrath into mercy by how much the more iniury he had receiued by so much the more grace would he shew his loue to mankind And whereas also he might haue repaired this ruine by an Angell oâ— Archangel he would com himselfe But how in what form cam he howe redeemed hee vs What humaine tongue wil expresse this vnto vs WheÌ„ as he might haue com in maiesty glory he would not but he came in great humility pouertie Christ established such friendship betwixt God vs that not only god forgaue man all his sin receiued him into his fauour made him one and the same with him by a straight coÌ„nexion of loue but that which exceedeth all greatnes he made such a similitude correspondence betwixt himselfe mans nature that amongst all thinges created there might no such coÌ„formity be found as are the Deitie and humanitie for they are not one the same only in loue grace but also in person Who durst euer but haue hoped that that so wide wound shold haue been closed after this manner who might euer haue imagined that these two things betwixt which there was so much difference of nature offence should so closely bee vnited not in one house not at one table not in one grace but in one and the same person What two things may be thought more contrary theÌ„ God and a sinner and what is more neerly annexed or more commixt then God and man There is nothâ—â—g more high then God saith S. Bâ—â—nard theâ—e is nothing more â—ile abiect thâ—n duâ—t of which man is foâ—â—ed Notwithstanding God descended vppon the earth with such humilitie ascended with so much sublimitie froÌ„ the earth to God that what soeuer God did the same the earth is sayd to haue done whatsoeuer the earth suffered that likewise God suffered Who wold haue said to a man when hee was naked assertained that he had incurd the displeasure of our Lord when hee sought retyring places in Paradise wherin he might hide himselfe who I say woulde then haue said to him that the time should one day com wherein this so vild substance shold be vnited with God in one and the same person This vnion is so neere and faithfull that at such time as hâ—s humanity was to be dissolued which was at the howre of his passion 〈◊〉 was rather strengthned then weakened Truly death might seperate the soule from the body which was the vnion of nature but neither could he separate God from the soule or draw him from the body for such was the vnion of the diuine person that what is apprehended once with so firme an vnion it neuer will forsake And all these thâ—nges GOD would so doe that by this benefite he might inflame vs with more loue towards him and by this example more straightly oblige vs vnto him Now therfore if thou art so much indebted to thy Redeemer for that in his own proper person he would come to redeeme thee how much owest thou for the means it selfe by which hee redeemed thee vvhich meanes most assuredly was mixed with mighty griefes tribulations Truly it is a great benefite if anie King shoulde forgiue a thiefe that punishment which he ought to suffer for his offence But that the king himselfe shoulde suffer himselfe to be tyed to the post and receiue the stroakes vppon his owne shoulders that shold be an vnspeakable benefiâ—e a bounty beyond coÌ„parison Ah my Lord for the loue of mee thou wert borne in a stable lâ—â—d in a harde manger for mee werâ— thou circumcized the eight day for me flying into Egipt thou wert banished seauen whole yeares and for me thou sustainedst diuers persecuons and wert prouoked by diuers mockings and infinite iniuries For my sake thou
happeneth daily to thosâ— men that are conuersant in this affaire For not knowing in the beginning the value of this merchandize because they are not spirituall noâ— haue any feeling of that which lyeth there-vnder out being carnâ—ll they thinke it to be deere and of no value But when they begin to tast how sweet our Lord is they presently glory of their reward because there is no price worthy of so great a benefit Consider how that Merchaunt in the Gospell ioyfully sould all that which he had that he might buy the field in which he had found the treasure wherefore therfore doth not a Christian contende hearing this name to know what it is Truly it is a thing to be wondred at If some toy-boaster should assure thee that in thy house and in such a place a treasure were hidden thou wouldest not cease to digge and seeke and prooue if that were true which hee saide But whâ—reas God himselfe affâ—rmeth that there liâ—th an incomperable treasure hidden in thy mind wilt thou neuer be perswaded to seeke it out O how quickly shouldst thou find this treaâ—uâ—e if thou didst onely know how neere our Lorde is to all those that â—ruly call vpon him Howe manie men were there in this world who weying their sinnes and perseuering in prayer haue obtayned the remiâ—sion of their sinnes in lesse then onâ— weekes space haue opened thâ— earth and to speake more aptlâ—â— haue found a new heauen and a new earth and began to feele in themâ—selues the Kingdome of God How great is that which our Lord doth who sayth At what time so euer a sinner shall repent him of his sinnes I will no more remember them How great is this that this most loâ—uing Father dooth who vppon thâ— short and scarce ended prayer or thâ— prodigall Sonne could not containe himselfe any longer but thaâ— hee embraced him and receaueâ— him with great ioy into his house Returne therefore my brother to this gracious and bountifull Fatheâ— lift vppe thy heart in time conuenient â—nd faile not incessantly to 〈◊〉 At the gates of his mercy and assâ—â—redly beleeue that if thou perseuer with humility hee will at 〈◊〉 aunswere thee and shewe thee the secret treasure of his loue which when thou hâ—st apâ—rooued thou shalt say with the spouse in the Canâ—â—cles If a man shall giue all the substance of his house for loue hee sâ—all esteeme it as nothing The Argument It greatly deceaueth a Christian man to perseuer in his sinnes and to excuse himselfe and say that hee will in short space amend his life for it blindeth his soule and buriâ—th it deepely in euill custome so that he accustometh himselfe more and more in sinne and causeth vice to take so deepe roote in man that but very hardly it may afterwards be rooted out CHAP. 17. NOtwithstanding all these which defende the cause of vertue suffâ—cientlie enough the peruerser sort haue as yet certayne Arguments whereby they labour to defend their slothfulnes Hee seeketh occasion that will forsake his friend But hee that doeth this is at all times wooâ—thy of reprehension For there are some who will aunsvvere in one onelie vvorde saying That heereafter they will amend their liues but that now they cannot that they exspect some otheâ— time some other oportunity to performe the same thinking now thaâ— it is hard and that some few yeereâ— heereafter it will bee more easie This errour truly is very great and greater then which may not any one be founde out For if a man wilâ— perseuer in his euill life and heape sinne vpon sinne how can he afterward more easily leaue them wheâ— he shall be accustomed in his sinne and the habites of his minde are more depraued For in that future time which hee proposeth to himselfe if hee proceedeth in his wickednes that euill custome will be more confirmed and nature more weakned The deuills power shâ—â— be greater in thee and thou shal be farther seperated from God and therefore grow more blinder moâ—â— addicted to sinne and as it were buried in the same If therefore the difficulties of this cause be such who is hee of so corrupt judgement amongst vs that beleeueth his conuersion wil hereafter be more easie â—he causes of the difficulties euery â—â—ves encreasing For whereas daiâ—â— sinnes are heaped on sinnes it is â—ot to bee doubted but that the â—nots wher-with the soule is bound 〈◊〉 multiplied the chaines whereâ—y it is tyed made stronger The â—â—derstanding in time to come shall be more obscured through the vse of sinne the will shall be weakened to good works the appetite shall be more prone to all euill and the will â—hall be so weakned as that the apâ—etite may not be subdued thereby Which since it is so how can it be that thou shouldst beleeue that in â—uture time the affaire of thy conâ—ersion will be more easie to thee And if thou say that thou canst not â—uer-ferry the Foord in the morâ—ing when as the water is yet at the â—est ebb in the euening when as the â—hannell is full and the flood like a Sea ouer-floweth how canst thou get ouer it If it seeme hard vnto â—hee to roote out this new plant of â—hy offences what wilt thou doe when it hath taken deepe roote and â—leaueth more strongly to the earth â—hen euer it did before Put the case that thou art nowe to fight with a hundreth sinnes and heereafter thou art to battell with a thousand nowe with the depraued custome of one or two yeeres then perchaunce with the imperfections of tenne yeeres Who therfore told â—hee that in timâ— to come thou mayst more eaâ—ily beare thy burthen which at this present thou canst not sustaine wheâ— as neuerthelesse both thy sinnes arâ— daily multiplied thy euil customeâ— encrease Doost thou not markâ— that these are the cauilations of euilâ— debters who because they woulâ— not repay the money they had borowed defer the payment from daâ— to day But what amongst diuers otheâ— thinges shall I say of peruerse cuâ—stome and the violence of his tiranâ—nie which detayneth a man confâ—â—â—med in his wickednes It is an ordâ—â—narie thing that he that driueth in 〈◊〉 naile first before he striketh it witâ— his hammer he firmely fixeth it anâ— the second time more firmely anâ— the third most strongly So in 〈◊〉 our euill workes that wee doe as 〈◊〉 were with a great mallet wee moâ—â— deeply infixe sinne in our soules and â—â—ere cleaueth it so vnmooueablie that nothing may be founde that may drawe out or expell the same Hence it is that wee often see their â—ge to growe childish who haue consumed all theyr whole lyfe in wickednes and offence to ouerâ—â—ow with the dissolutions of their fore-passed age althogh those yeeres repugne and nature it â—elfe abhorres the same And when as now nature her selfe is already wearied decayed yet doth that custome which is as yet in force wander round about â—eeking for impossible pleasures so much may the
against themselues eating their owne flesh renting theyr bowels with furious grones â—â—aring one anothers flesh with their nailes and incessantly blaspheming the Iudge that condemned them vnto the punishments There each of theÌ„ shall curse his vnfortunate chaunce vnhappy natiuity repeating without intermission that doleful plaint and those desolate and lamentable songs of Iob Curst bee the day in which I was borne and the night in which it is said Hee is conceiued a man Let that day bee turned into darknes let not god require vpon it neither let it be illustrate with light Let darknes obscure it the shadow of death let a mist ouercloude it let it be wrapped in bitternes Let a dark storme possesse that night let it not be accounted amongst the dayes of the yeere nor numbred in the months Let that night be sâ—litary and vnworthy praise let them curse the same who curse the day who are ready to waken the Leuiathan Let the starres bee daâ—kned with the mist thereof let theÌ„ expect light and not see it neither the beginning of the rising morne Because it shut not vp the doore of the wombe that bare me neither tooke away the euils from mine eyes Why died I not in the wombe or isâ—uing from the same why perrished I not presently why was I receiued into the lap why sucked I at the teates This shal be the musick these the songs such the mattins which those vnhappy soules shall sing without end O vnlucky tongues which speake nothing but blasphemies ó vnfortunate eyes that see nâ—ught but calamities and miseries O miserable eares that heare nothing but plaints and gnashing of teeth ô vnlucky bodies which haue no other refreshings but burning flames Of what minde shall they be there who whilst they liued here deluded the howres in trifles and spent all their time in pleasures and delights ô how long a chaine of misery haue these so short delights forged O foolish and incensate what will the allurements of the flesh profit you nowe which then you cherrished whereas now you are deuoted to eternall plaints What is become of your ritches vvhere are your treasuâ—es where your delights where are your reioycings The 7. yeeres of plentie are past and the 7. yeeres of dearth are come which haue deuoured all their aboundance There is no memory left of them nor appearance Your glory is foredone your felicities drowned in the sea of sorrow your thirst is grown to that drith that there is not one â—rop of water granted by which the immesurable heate of thy throate which infinitlie tormenteth thee may bee asslâ—ked Your felicities which you inioyed in this world will not onelie not profit you but euen they will bee the causes to you of greater tormeÌ„t For theÌ„ shall be fulfilled that which is written in the booke of Iob. Let mercy forget him wormes are his sweetnesse Let him not bee in remembrance but cut downe like an vnfruitfull blocke But then the sweetnesse of the delight of euils is turned into the worme of greefe when as the remembrance of fore-passed pleasures according to the exposition of Saint Gregory shall beget a greater bitternes of presâ—nt greefes bethinking themselues theÌ„ what they haue some-times beene and in what place they nowe be that for that which is so soone vanished they nowe suffer that which shall endure for euer Then at length but too late shall they acknowledge the fallacies of the deuill placed in the midst of errours shal begin but in vaine to speake the wordes of the Wiseman saying VVe haue wandered from the way of truth and the light of iustice hath not shined vpon vs the sunne of vnderstanding is not risen vnto vs wee are wearied in the way of iniquity perdition haue walked difficult wayes but the way of our Lord haue we not knowne What hath our pride profited vs or the boast of our riches what hath â—t furthered vs All those things are past away as a shadow or as it were a messenger running before or like a shippe that hath passed a troublesome water whereof when it is past â—here is no tract to be found neither the way of the keele thereof in the floods Such like wordes haue the sinners spoken in hell because the vngodly mans hope is like the light feather which is lifted vppe by the wind and like the light froth of the Sea which is dispersed by the sunne and as it were smoake scattered by the wind and like the memory of a one dayes guest passing by These shall be the complaints these the lamentations this the perpetuall penance which the damned shal there performe world without end where it shall profit them nothing because the time was ouer-past wherein they should shew fruites worthy of repentance Come therfore whilst then is time of repent come you that haue eares to heare and receaue that wholsom counsaile of our Lorde which he in time past gaue by the mouth of hâ—â— Prophet saying Giue glory tâ— your Lorde God before it waxeâ— darke and before your feete stumble against the darksome hills Yoâ— shall exspect the lâ—ght and he shaâ—â— put the same in the shadow of death and in darknes Watch I say the time let vs followe his counsaile who before he was our Iudge woulâ— be our aduocate No one knoweâ—â— more exactly what will hinder oâ— profit in that day then he who shâ—ll himselfe be Iudge of all causes He briefly teacheth vs what is needfull for vs to doe that in that day wee may be secure Take heed to your selues saith he by Saint Luke thâ—â— your harts be not loaden with gluttony and drunkennes and the caâ—e of this life and that this day doe not sodainly come vpon you For like a net or snare shal it surprize all those that sit vppon the face of the earth Watch therefore at all times praying that you may be â—ounted worthy to flie all these things which are to come and stand before the sonne of man Deerely beloued let vs consider all these things and at length let vs waken from our heauy sleepe before thâ—t darke night of death shall oâ—er whelme vs before that horriâ—lâ— day shall enfold vs of which the Prophet speaketh Behold the day is at hand and who may thinke the day of his comming and who shal stand to behold him He he may exspect the day of our Lorde who hath heere bound the hands of the Iudge and hath iudged himselfe in this world ¶ The Author purposely entreateth of the latter iudgement in his sirst booke of Prayer and Meditation and in his exercises in Thursday nights meditation Likewise in the guide of sinners cap. 8. lib. 1. The Argument ¶ They who haue loued God with all their harts shall receaue their remuneration in heauen namely the glory of eternall beatitude which in respect of the accidents in some it shall be greater in some other lesser yet is the essentiall
reward one and common to all the elect For there shall be perfect charity and God shall be all in all For that cause it shall be the common exercise of all to loue and praise God without end or intermission CHAP. 4. BVT in that we haue already aboundantly discoursed of the condemnation and sentence which attendeth impious and sinfull men it consequently foloweth that we speake som-whâ—â— also of the beatitude and reward of good men Now this blessednes iâ— that desired and holy Kingdome of heauen and that happy life which God from the beginning of the created world prepared for those who loue and follow him There is no tongue eyther humaine or angelicall that can worthily expresse what that reward shall be or what that life will be But that thou mayst haue some tast and receaue some knowledge of the same I will by the way report that which Saint Augustine wrote of it in certaine of his Meditations O thou life saiâ—h â—e that God hath prepared for those â—hat loue him liuing life blessed â—ife amiable life cleane life chast â—ife holy life life ignorant of death deuoyd of sorrow life without blot without greefe without anxietie without corruption without perâ—urbation without varietie and muâ—ation lyfe full of all elegancie and dignitie where there is no aduersaâ—ie to impugne where there is no â—llurement of sinne where there is â—erfect loue and no feare where â—he day is eternall and one spirit of â—ll Where GOD is beheld face to â—ace and with this foode of life the minde is satiate and satisfied without defect It dooth mee good to intende to â—hy cleerenes thy beauties delight my greedy hart the more power I haue to consider with my selfe the more doe I languish with the loue of thee with the vehement desire of thee and I am greatly delighted with thy sweete memory O thou most happy life ô thou truly blessed kingdome wanting death void of end to which no times succeede by â—ge where as the continuall day without night cannot haue time where as the conquering Souldiour accompanying those hymne-singing quires of Angels singeth vnto God without ceasing a song of the songs of Sion hauing his noble heade inuironed with a perpetualâ— crowne Would to God the pardon of my finnes were graunted mee and that presently laying aside this burthen of my flesh I might enter into the true rest of thy ioyes and that possessing the most beautifull admirable walls of thy citty I might receiue the crowne of life from the handes of our Lorde that I might accompany these holy quires that with those blessed spirits I might asist the glory of the Creator that face to face I might behold Christ that I might alwayes looke vppon that high ineffable and vncircumscribed light Happy is that soule which deliuered froÌ„ this earthly body may freely ascend to heauen that secure and peaceable neither feareth the deuil nor death Happy eternally happie my soule if after this corporall death it may be counted worthy to behold thy glory thy maiesty thy beautie thy gates walls streetes thy many mansions thy noble cittizens and thy most mightie kingdome in thy comlines For thy vvalls are of precious stone and thy gates of the purest Margarites thy streetes are of burnisht golde wherein without intermission Alleluia is sunge thy mansions are many founded on squared stones builded with Saphires couered with golden tile into which no man entreth except he be cleane wherein no one inhabiteth that is defiled Mother Ierusalem thou art made faire and sweet in thy delights there is no such thing in thee as we suffer heere and behold in this miserable life They differ very far from those thinges which are daily present before our eyes in this life full of calamitie There is no darknes in thee neither night or any change of time The light of the candle shyneth not in thee or the bright Moone or the beamy starres but God of gods the light of lights the sunne of iustice alwaies illuminateth thee The white and immaculate Lambe is thy cleere delightfull light The King of Kings is in the midst of thee his children round about him There the quires of hymne-tuning Angels there the societie of the supernall Cittizens there the sweete solemnitie of all those that returne from this wofull pilgrimage vnto thy ioyes There the prouident company of the prophets there the twelue number of the Apostles There the victorious host of innumerable Martyrs there the sacred couent of the saints Confessors there the true and perfect Monks there the holy women that haue ouercome the pleasures of the world and the infirmities of theyr sexe There the young men maidens that flying the snares of thys world with sacred manners haue past theyr time in all vertues there are the sheepe and lambes which haue already escaped the snares and pleasures of thys life All reioyce in theyr peculier mansions The glory of euery one is different yet is the ioy of them all common Full and perfect charitie raigneth there because God is there all in all whom they beholde without ende and seeing him alwaies burne in his loue loue laude him They praise and loue All theyr labour is the prayse of God wiâ—hout end without defect without labor Happie were I and truly happy for euerlasting if after the resolution of thys body of mine I shall deserue to hear those canticles of celestiall melody which are sung in praise of the eternall King by those cittizens of the celestiall country troopes of blessed spirits Fortunate were I and incredibly blessed if I likewise might deserue to sing them and assist my King my God my guide and see him in his glory euen as hee hath dayned to promise saying Father I will that those whoÌ„ thou hast giuen me be with me that they may beholde my beauty and maiestie which I had with thee before the beginning of the world Tell me I pray thee brother what a day shal that be which shal knock at thy gate the course of this thy pilgrimage beeing ended that if thou hast liued in the feare of God may from death transferre thee to immortality wherein others were wont to feare thou shalt beginne to lyft vp thy heade because thy râ—demption is at hand Come out I pray thee a little while sayth S. Ierosme writing to Eustochia the Virgine froÌ„ the prison and depaint before thine eyes the rich reward of thy present labor which neyther eye hath seene nor eare heard neyther hath the hart of man conceiued the like VVhat day shall that be when as the Virgine Mary shall meete thee attended by all the troopes of Virgins who on the otherside of the Redde-sea the host of Pharao being drowned who bearing a tymbrel shal sing to those that aunswere Let vs sing to our Lord for he hath gloriously honored vs he hath cast down the horse and the ryder into the sea TheÌ„ shal the Spouse himselfe meete her