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
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
ruines of Kingdomes Empires inferred in times past in the Christian world by the Hunes Gothes and Vandales testifie no lesse The twelfth and last priuiledge of vertue is the pleasing and glorious death of the Saints For what is more glorious then the death of the iust Precious sayth the Psalmist is the death of the Saints in the sight of our Lord. And Ecclesiasticus In extreamity all thinges shal be well to those that feare God and in the day of his death hee shall be blessed VVhat greater hope and confidence may bee wished for then that of blessed Saint Martine Who vppon the instant of death espying the enemie of mankinde Cruell beast sayeth hee why standest thou nigh mee Cruell as thou art thou shalt finde nothing in me for the bosome of Abraham shall receaue me in peace So the iust feare not death nay rather they reioyce in theyr departure prayse God and in as much as in them lyeth giue hâ—m thanks for their end for by the benefit of death they are deliuered from all theyr labours and begin to tast the first fruites of theyr felicitie Of these sayeth Saint Augustine Hee that desireth to be dissolued and to be with Christ dyeth not patiently but lyueth patiently and dyeth delightfully The iust man therefore hath no cause to lament or feare death nay rather it is to be sayd of him that likâ— the Swanne hee dyeth singing gyuing glory to GOD that calletâ— him But the death of sinners is most wretched sayth the Prophet for it is euill in the loosing of the worlde woorse in the seperation from the flesh and woorst of all in the double contrition of the woorme and fire layeth Saint Bernard This is the last and not the least euill as vvell of the boddie as of the soule For it is harde to leaue the worlde harder to forsake the body hardest to be tormented in hell fire These and other such like infinite euills doe torment sinners in the houre of their death which make theyr end troublesome disquiet â—euere and cruell ¶ Of all these thinges the Author entreateth very largely lib. 1 Guide of a sinner chap. 19 20 21 22 23 truly most worthy the reading and obseruation ¶ The conclusion of all those thinges which hetherto haue beene spoken of the priuiledges of vertues CHAP. 16. THou hast heard therfore my brother which and of what kind those twelue priuiledges be which are graunted to vertue in this life which are as it were twelue excellent and woorthy fruites of that tree which S. Iohn saw in the Apocalips which was so planted by a flood bearing twelue fruites euery moneth yeelding his seuerall fruite For what other thing may this tree be next the sonne of God then vertue it selfe which yeeldeth the fruite of holines and life And what other fruites thereof are there then those which wee haue reckoned vp in all this part For what fruite is more pleasant to the sight then the fatherly prouidence whereby GOD preserueth his the deuine grace the light of wisedome the consolation of the holy Spirit the ioy of a good conscience a good euent of hope the true liberty of the soule the interiour peace of the hart to be heard in our prayers to be helpt in tribulations to be prouided for in our necessities Finally to be assisted and to receaue ghostly consolation in death Euery one of these priuiledges is truly so great in it selfe that if it were plainely knowne it should suffice man to loue and embrace vertue and amende his life and it should also bring to passe that a man should truly vnderstand how wel it is said by our Sauior Whosoeuer forsaketh the worlde for Gods sake shall receaue a hundreth fold in this lyfe and possesse lyfe eternall Beholde therefore my brother what a benefit it is that heeretofore I haue declared vnto thee see whervnto I inuite thee Consider if any man will say thou art deceaued if for the loue thereof thou shalt leaue the worlde and all that is therein One onely inconuenient hath this good if it may be termed an inconuenient by reason it is vnsauorie to the reprobate namely because it is vnknowne vnto him For this cause sayth our Sauiour the Kingdome of heauen is like vnto a treasure that is hidden For this good is a very treasure in deede but hidden not to those that possesse it but to others The Prophet very well acknowledged the price of this treasure who said My secret to my selfe my secret to my selfe Little cared he whether other men knew his treasure or no. For this good is not as other goods are which are not goods vnlesse they be knowne by others for which cause they are not goods of themselues but only in the opinion of the world therfore it is necessary that they be known of him that by that meanes they may be called goods But this good maketh his possessour good blessed and no lesse warmeth his hart when 〈◊〉 only knoweth it himselfe then if all the world knew it But my tong is not the key of this secret deske much lesse of all those things which hetherto haue been spoken for what so euer may be spoken by humane tongue is much lesse abiect then the truth of the thing it selfe The key is the diuine light and the experience vse of vertues This will I that thou ask at Gods hands thou shalt find this treasure yea God him selfe in whoÌ„ thou shalt find al things thou shalt see with how great reason the Prophet said Blessed is the people whose God is our Lord For what can he want that is in possession of this good It is written in the book of the kings that Helcanah the father of Samuel said vnto his wife that bewailed her selfe because shee was barren had no children Anna why weepest thou and why doost thou not eate and wherfore is thy hart troubled am not I better vnto thee then ten sonnes well then if a good husband which is to day tomorrow is not is better to his wife then ten sonnes what thinkest thou of God what shall hee be to thaâ— soule that possesseth him what doâ— you meane whether looke you whatintend you why leaue you the fountaine of Paradise and drinke you of the troubled cesternes of thiâ— worlde why followe you not the good counsaile which the Propheâ— giueth saying Tast and see howe sweet our Lord is why doe we not often passe this Ford why doe weâ— not once tast this banquet Trust the wordes of our Lord and begin and hee afterward will deliuer you out of all doubt In times past that Serpent into which Moses rod was transformed seemed a farre off terrible and fearefull but being neerâ— and handled by the hand it returned into his former state Not without reason sayth Salomon It 〈◊〉 naught it is naught saith euery buiâ—er but when he is gone he glorieth The like
but of eternall And if 〈◊〉 yeelding thy account thou shalt 〈◊〉 found to be much indebted alas 〈◊〉 horrible shall the anxieties and â—â—rows of thy soule be ô how conâ—â—sed shalt thou be and full of vnâ—â—iâ—full penitence how voide of all â—â—unsell and destitute of all solace Trulie the perturbation amongst the Princes of Iuda was very greaâ— wheÌ„ as the victorious sword of Caâ—â—sar King of Egypt did tyranniâ— thorow all the streetes of Ierusaleâ— when as thorowe the present payâ— and punishment they acknowleâ—â—ged theyr fore-passed crymes 〈◊〉 olde errours But there is no coâ—â—parison betwixt that confusion anâ— this whereof we now intreate 〈◊〉 in that houre what shal sinners doâ— whether shal they turne themselueâ— who shall defend them teares the are of no force there all repentanâ—â— is vnprofitable in that houre neâ—â—ther shall prayers be heard nor 〈◊〉 promises preuaile or any suretâ—â— be accepted When as the last moâ—ment of life is past there is no moâ—â— time of repent And if the forâ—â—said finde no place much lesse râ—â—ches nobility and honours of thâ— world shall helpe for the wise 〈◊〉 saith Riches shall not helpe in thâ— day of reuenge But iustice shâ—â—â— deliuer from death But when the vnhappie soule shalâ— see her selfe enuironed with so manie calamities what shall shee doe 〈◊〉 what shall shee say in what otheâ— â—â—rdes shall shee lament her lamenâ—â—â—le case then those which in times 〈◊〉 the Prophet vsed when he said 〈◊〉 paynes of death haue compasâ—â—â— mee rounde about and the â—â—ods of iniquitie haue troubled â—â—ee The dolours of hell haue enâ—â—oned me and the snares of death 〈◊〉 entrapped mee VVoe is me â—â—etch that I am what circle is this 〈◊〉 which my sinnes haue enclosed â—ee Howe suddainly and when I 〈◊〉 suspected doth this houre enâ—â—â—gle mee howe presseth it vpâ—n mee when I least thought of 〈◊〉 VVhat auayle mee myne hoâ—â—urs nowe What helpe me my â—â—gnities What all my friendes â—hat profitte will my Seruauntes â—â—vve bring mee VVhat fruite â—â—all I receaue of all those ritches 〈◊〉 goods which I was woont to â—â—ssesse For nowe a small fielde 〈◊〉 seauen foote long must suffice â—ee and I must be content with the â—arrowe roome of a Sepulcher and base winding sheete But that which is worst of all the â—ches which with so many sweats â—auailes I haue grated from others shall remaine heere behind othâ—â— men shall enioy them and consuâ—â—â— them in pleasures onely the sinâ—â— which I haue committed in gathâ—ring them shall accompany me thâ—â— I may sustaine condigne punishmeâ—â— for them What shall I doe with 〈◊〉 my pleasures and delights when they are past away and naughtâ— them remaines but the dreggs in 〈◊〉 bottome which are the scruples 〈◊〉 remorce of conscience which 〈◊〉 thornes prick and teare my miserâ—â—ble hart and shall crucifie the saâ—â— with perpetuall torments O dulâ—â— not to be indured ô my slouthâ—â—â— negligence worthy a thousand mâ—â—series how could it be that forgeâ—â—full of this time I haue not preparâ— my selfe to auoid these present calâ—mities How often was I warned 〈◊〉 this day yet haue I shutte vp miâ—â— eares to all counsailes Wretch thâ—â— I am why receaued I not discipline vvhy obayed I not my Maisters vvhy neglected I the wordes whicâ— they taught me I liued wickedly 〈◊〉 the midst of the church amongâ—â— the people of God defiled my selfe with all sorts of impiety In thes◠〈◊〉 such like lamentable expostulaâ—â—s shall sinners deplore their vnâ—â—py fortunes these shall be their â—â—ditations these their consideratiâ—â—â— these their confessions â—ut why trauaile I in vaine who 〈◊〉 wise who so eloquent that 〈◊〉 sufficiently expresse or describe 〈◊〉 sâ—uerity and rigour of that iudgâ—â—nt Wee reade of a certaine deâ—â—â—ed that after his death appeared his friend greeuouslie afflicted 〈◊〉 oppressed with great dolours 〈◊〉 a dreadfull and lamentable â—â—ce exclaiming thus No man beâ—â—â—eth no man beleeueth no man â—eeueth His friend amazed with 〈◊〉 demaunded of him what hee â—ant by that lamentation to whoÌ„â—â—re aunswered thus No man beâ—â—ueth howe strictly God iudgeth 〈◊〉 how seuerely he punisheth In â—â—â—firmation of which matter I â—â—â—ke it not vnprofitable to report â—his place an example of wonderâ—â—â— admiration which Iohn Climaâ—â—â— reporteth to haue happened in 〈◊〉 time to a certaine Monke For saith I will not omit also to relate 〈◊〉 History of a certaine solitarie votary which dwelt in Coreb. 〈◊〉 when hee had liued negligently long time without any care at all 〈◊〉 his soule at length ceazed by a siâ—â—â—nes was brought to the last gasâ— And when the soule had wholy fâ—â—â—saken the body after an houres 〈◊〉 he was restored againe to life 〈◊〉 vpon hee besought euery one 〈◊〉 that wee should from thence 〈◊〉 immediatly depart from him 〈◊〉 closing vp the dore of his cell 〈◊〉 stones he remained there encloâ—â— for twelue yeeres space speaking no man nor tasting any other 〈◊〉 but bread and water There sittâ—â—â— hee onely amazedly meditated 〈◊〉 that which he had seene during 〈◊〉 seperation from the body and 〈◊〉 fixed were his thoughts vppon 〈◊〉 same as that he neuer changed 〈◊〉 countenance but alwayes remâ—â—â—ning in that amazement he silenâ—â—â— poured foorth a streame of feruâ—â— teares And when hee grew 〈◊〉 vnto his death breaking open 〈◊〉 dore of his cell wee entred in 〈◊〉 him And when wee humbly 〈◊〉 sought him to giue vs one word 〈◊〉 ghostly instruction at last we onâ—â— â—â—â—orted this froÌ„ him Pardon mee 〈◊〉 man that hath truly the memoâ—â— of death may euer commit sin 〈◊〉 wee were strooken with wonâ—â—rfull admiration beholding him 〈◊〉 first had beene so negligent to 〈◊〉 so suddainly changed and by a â—â—st blessed transformation to be â—â—de another man Hetherto Cliâ—â—chus who was an eye-witnesse of 〈◊〉 this who testâ—fieth that which 〈◊〉 sawe in his writings So that no 〈◊〉 although it may seeme increâ—â—â—â—le to som ought to doubt hereâ—â— especially sith hee is both a true 〈◊〉 a faithfull witnes Nowe in this storie there are 〈◊〉 thinges which deseruedly vvee â—â—ght to feare considering the lyfe â—â—ich this holy man led and much 〈◊〉 the vision which hee sawe â—â—ence sprung that his manner of 〈◊〉 which euer after during his â—â—ole life he obserued These therâ—â—â—e sufficiently approoue that to be 〈◊〉 which is spoken by the Wiseâ—an Remember thy end thou 〈◊〉 not sinne for euer Least thereâ—â—re my brother thou shouldest 〈◊〉 into the like calamities I beseech thee with great attention of mindâ— to discusse examine often repâ—â—â— these things aforesaid alwaies 〈◊〉 euery where present theÌ„ to thy mâ—â—mory But amongst all the rest 〈◊〉 graue coÌ„sideration attentiue mâ—â—mory these three things in especiâ—â—â— The first whereof is that thou coâ—â—sider the greatnes of the punishâ—â—â—â— which thou shalt feele in the hoâ—â—â— of death for the multitude of 〈◊〉 sinnes wherwith thou hast offendâ—â— the Diuine bounty Secondly 〈◊〉 thou diligently wey with what â—â—â—sire thou shalt then wish that 〈◊〉