the naturall goods For whereas a man is a reasonable creature and sinne is a worke made against nature and it is naturall that euery contrary destroy his opposit it followeth that by how much more our sinns are multiplied by so much the powers of the soule are destroyed troubled not in themselues but in theyr toward workings After this manner doe sinnes make the soule miserable infirme slowe and instable to all goodnes but ready and prompt to all euill they make her weake to resist temptations and slowe to walke the way of the commaundements of our Lord. They also depriue her of thâ— true liberty and domâ—nion of the Spirit and make her captiue to the world the deuill the flesh and her owne appetites and after this manner shee liueth in harder captiuitie then that of Babylon or Egypt Besides all the spirituall sences of the minde are made slow so that they neither heare the voyces and diuine inspirations neither see the great euâ—ls that are prepared for them neither smell the sweet odor of vertue nor the woorthy examples of the Saints nor taste how sweet our lord is nor feele his scourges nor acknowledge his benefites by which he prouoketh theÌ„ to loue And besides all this they take away the peace ioy of conscience extinguish the feruor of the Spirit and leaue a man defiled lothsome deformed abhominable in the sight of God and all his Saints This benefite deliuereth vs from all these euils For the Abiss of diuine mercy is not content to haue pardoned our sinnes and to haue receiued man into his fauour except hee also expell all those euills which sinnes bring with them reforming renewing our inward man After thys manner he healeth our woundes hee washeth our vncleannes he breaketh the bonds of sinners destroyeth the yoake of euill desires deliuereth vs froÌ„ the seruitude of the deuil mittigateth the fury of our peruerse affections restoreth vnto vs the tru liberty pulchritude of the soule giueth vs peace ioy of good conscience quickneth our interior sences maketh them prompt to doe all goodnes slow to all wickednes He maketh them strong to resist temptations of the deuill endoweth them with good works To conclude so absolutely renueth hee and repaireth he our interiour man with all his powers as the Apostle feareth not to call such kind of men iustified renewed or rather newâ— creatures This renouation is so great that when it is giuen by Baptisme it is called regeneration and when it is restored by repentance it is called resurrection not onely because the soule is raised from the death of sinne to the life of grace but because in a certaine manner it imitateth the beauty of the future resurrection And that is so true that no tongue of man is sufficient to expresse the beauty of the iustified soule but only that spirit knoweth this that beautifieth the same and maketh it his temple lodgeth himselfe in it Wherefore if thou compare all the ritches of this world all his honours all his naturall graces and all his acquired vertues with the beautie and ritches of the soule that is iustified all of them shall seeme most obscure vild in comparison thereof For as great difference as there is betwixt heauen and earth betweene the spirit and the bodie betweene eternity and time so great also is founde betwixt the life of grace the lyfe of nature between the beauty of the soule and of the body betwixt the interior and exterior riches betweene spirituall and naturall fortitude For all these are circumscribed by certaine termes are temporall and seeme only faire to the out ward eye to which the generall concourse of God is sufficient but to those other a perticuler supernaturall concourse is required neyther can they be called temporall where as they bring to eternity neither any wayes termed finite beâ—ause they deserue God in whose eyes they are so precious and of such value that by theyr beautie they prouoke God himselfe to loue But whereas God might worke all these thinges by his onely presence he would not doe it but it pleased him to adorne the soule with infused vertues and with the 7. dowers of the holie Spirit with which not onelâ— the very essence of the soule it selfe but also all the powers thereof are inuested and adorned with these diuine habits Besides all these diuine benefites that eternall and infinite goodnesse of God annexeth an other namely the presence of the holy ghost or rather of the whole blessed Trinitie which entreth into the iustified soule and commeth to inhabite in the same that it may teach her how to vse in due sort so great riches Like to a good Father who not content to haue giuen his riches to his sonne giueth him a tutor also who knoweth howe to administer them well So that euen as in the soule of a sinner Vipers Dragons and Serpents inhabite who are the multitude of malignant spirits who haue taken vp their lodging in such a soule as our Sauiour in S. Mathew affirmeth So contrariwise into the iustified soule the holy Ghost with the whole sacred Trinitie doe enter and casting out all monsters and infernall beasts consecrateth the same for a temple for himselfe and placeth his seate there As our Lorde himselfe expresly testifieth in the gospell written by Saint Iohn saying If any man loue mee hee wil obserue my sayings and my Father shall loue him and we will com vnto him make our mansion with him By vertue of these wordes all the Doctors as well Ecclesiasticall as Scholasticall doe confesse that the holy Ghost himselfe truly and after a certaine speciall manner dooth dwell in the iustified soule distinguishing betwixt the holy ghost his gyfts saying moreouer that not onely these gifts of the holy Ghost â—re giuen but that the holy ghost also giueth himselfe who entring into this soule maketh her his temple and habitation fixing his seate in â—he same Hee therefore purgeth â—he same sanctifieth decketh her with his vertues that shee may be a sufficient mansion wherein hee may inhabite The aboue named benefites suffice not except another and that admirable be ioyned vnto theÌ„ nameâ—ie that all the iustified are made the lyuing members of our Sauiour who were first but dead members For they dyd not receaue the â—nfluences from theyr Lord head Christ. Hence doe orher and they very great prerogatiues and excellencies arise For hence commeth it that Gods onelie Sonne loueth them as his owne members and hath no lesse care of them then of himselfe hee is no lesse solicitous for them then for his owne members without intermission hee powreth into them his vertues as the heade into his members Finally the eternâ—â—l Father beholdeth them with fauoâ—rable eyes no otherwise then the liuing members of his onely begotten Sonne vnited with him concorporate by the participation of his Spirit and therefore their acâ—â—ons are gratefull and pleasing as
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
are such and so admirable that 〈◊〉 man do but attentiuely wey the 〈◊〉 of them and vvith an vnderâ—â—â—nding voyde of all perturbation of the minde examine the same hâ—â— shall haue sufficient cause enougâ— of amazednes and reason to induâ—â— him to the correction of his erroâ— Beeing moued therefore in espâ—â—ciall by this reason I thought 〈◊〉 should doe a worke worthy the lâ—â—bour if I proposed some fewe 〈◊〉 those thinges before their eyes thâ—â— wil either read or write accordinâ— to the imitation of Ieremy that vâ—â—derstanding not onely the 〈◊〉 which God hath prepared for 〈◊〉 loose and wicked sort but also 〈◊〉 good which he hath decreed to bâ—â—stowe on the godly and iust thâ—â— might forsake the way of iniquitâ—â— that God might receiue them gâ—â—uing them pardon of al their sinne and deliuering them from all the punishments which in the book of holy Scripture hee threatneth inflict vpon them The Argument Christian must thinke that hee is a man and a Christian and therfore subiâ—ct to death bound to yeeld a reason of his life past in another world For which cause he shall doe aduisedly if he wey without intermission the horrible and intollerable griefes which are wont to encomber the sinner at the howre of death and the feares and amazements that presently ouerwhelme him vppon the entrance of the lyfe to come At which time neyther the goods of the body nor the goods of Forâ—une nor any fauour of this world may appease the iust and incensed wrath of God against sinners CHAP. 2. THat therefore wee may begin from matters most apparant and which daily we behold with our eyes goe to my brother remember â—â—ou art a Christian and a man because thou art a Christian be asâ—â—red thou shalt yeelde account of thy lyfe when thou art dead Thâ— fayth which wee hold and profesâ—â— excludeth all doubt and that it is 〈◊〉 experience offering herselfe daiâ—â— to our eyes trulie teacheth vs. 〈◊〉 that no man is free from this Châ—â—lice but all must drinke thereoâ— whether he be Pope whether Kiâ—â— eyther any other what-soeuer The day shall once come wheâ—â— in at morning thou shalt liue 〈◊〉 night thou shalt be dead The 〈◊〉 shall one day bee but whether shall happen to day or to morroâ— it is altogether vncertaine in whiâ—â— thou thy selfe which nowe readâ— these thinges which wee reckon 〈◊〉 whole and strong measuring 〈◊〉 life by the length of thy desires anâ— the dayes by the multitude of thinâ— affaires shalt see thy selfe lying 〈◊〉 thy bedde full of greefe and sicâ—â—nesse expecting euery moment thâ— stroake and terrible sentence 〈◊〉 death pronouncâ—d against all manâ—kinde from which thou canst noâ— appeale to any other Iudge But especially it is to be consideâ—red howe vncertaine that howre iâ— for euen then it is wont to fall vpo◠〈◊〉 when it is least expected and â—â—en a man wholy secure thinkes 〈◊〉 of it but rather intending the â—â—sinesses and occupations of this 〈◊〉 complots in his hart howe to â—â—nd his longer hoped life in more â—â—â—icitie and worldlie pleasures For â—â—ich câ—use it is often sayde in the â—â—â—lie Scripture that it shall come in 〈◊〉 night like a theefe who euen 〈◊〉 is vvont to breake in vvhen 〈◊〉 slâ—epe soundest are most secuâ—â— thinke of nothing lesse then 〈◊〉 imminent theft perrill which 〈◊〉 the suddaine happeneth vnto 〈◊〉 Before death himselfe commeth a â—reeuous sicknesse dooth vsher 〈◊〉 which is to be considered of 〈◊〉 all his accidents greefes trouâ—â—â—s abhorrings angers sirrups deâ—â—ctions suffumigations pylls garâ—â—rismes and sundry other mediâ—â—â—es The long nights likewise â—â—ich at this time are most vncomâ—â—â—table wearisome and full of teâ—â—â—usnes all which dispose and preâ—â—re the way to death For euen as the Captaine that â—â—ill conquer a Fort first maketh a breach with his greater ordinanceâ— then assaileth inuadeth and poâ—â—sesseth the same So before death grieuous infirmitie beginnes thâ— charge which so weakeneth dâ—â—cayeth the naturall strength of thâ— bodie that it vouchsafeth man nâ—â—â—ther daily nor nightly rest but shâ—â—keth all the principall members 〈◊〉 his body without intermission 〈◊〉 thâ—t the soule is vnable to defenâ— her fort any longer or conserue hâ—â—â—sâ—lfe in the same for which 〈◊〉 shee leaueth her habitation in 〈◊〉 body and hauing escaped flyeâ—â— and departeth to another place But when the infirmitie hath prâ—â—uailed so much as eyther the sicâ— man himselfe or the Phisition bâ—â—ginnes to doubt despaire of lif◠ô good GOD what perplexitieâ— what anguishes what agonies 〈◊〉 at that time excruciate teare 〈◊〉 hart Foâ— then the course or raceâ— his fore-passed life is called to minâ— then all the images of leauing the representations of those thingâ— which hee heere loued his wife 〈◊〉 children his friendes his parenâ—â— his riches his honours his titles 〈◊〉 â—ffices and all other thinges which â—re wont to bee extinct together â—ith life represent themselues vnto â—im After these the last accidents â—hich are coÌ„nexed with death himâ—â—lfe doe assâ—ult which are far greaâ—â—r then the precedent The browe 〈◊〉 bent and the skin is distent wherâ—â—on a cold sweat breaketh foorth 〈◊〉 balls of the eyes waxe dimme â—â—de and through the intollerable â—â—hemencie of paine are rowled â—â—certainly the eares waxe deafe 〈◊〉 nose sharpe the nostrills are replete with excrement the face waxeth blew the mouth is contracted the tongue is doubled and can no more performe his office tast perâ—isheth the lyppes waxe pale the bâ—eath reinforcing it selfe from the â—â—nter of the breast growes difficiâ—â—â—t and short the hands wax cold 〈◊〉 nayles blacke the pulse feeble 〈◊〉 faint but of speedy motion 〈◊〉 we intermitteth now antlie creeâ—â—th the feete die and loose theyr â—â—turall heate What neede many â—ordes the whole flesh is turned 〈◊〉 corruption and all the members and sences are troubled through thâ—â— hastie separation In this manneâ— must a man departing out of thyâ— world satisfie for the labours doâ—lors of others by whom hee camâ— into this world suffering in his decease those griefes which his moâ—ther suffered when shee bare him And thus most signal is the propoâ—â—tion of mans egresse and ingreâ—â—â— into the worlde for both of theâ— are full of dolors but that his enâ—trance causeth others griefes his â—â—sue his owne Whilst a man floteth and is toâ—â—sed in these perplexities suddainlâ—â— the agony of death is at hand thâ— end of life the horror of the graue the infelicity of the body which shaâ— shortly be wormes meate are represented to the memory but especiâ—ally of the soule which as yet abiâ—deth in the body but after an hourâ— or two must be seperated from itâ— Then shalt thou thinke the iudgement of God to be present then before thee shalt thou see all thy sinns which shall accuse thee before the tribunall of diuine iustice Then 〈◊〉 the length but too late shalt thoâ— â—â—knowledge how loathsome those â—imes were which thou so easely â—ommittedst then with many due â—â—ecrations shalt thou
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 〈◊〉
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
fastedst watchedst ranst hether and thether sweatedst weptst and enduredst all miseries in thine owne experience which my sinnes had deserued when as yet thou wert without all sinne and deceite was not to be founde in thy lippes yea when thou hadst not offended but wert offended thou for my sake wert captiue and nowe presented before this nowe before that Iudges trybunall seate before them wert thou falsly accused beaten with buffetings spet vpon mocked whipt crowned with thornes prouoked with blasphemies and lastly crucified Lift vp the eyes of thy minde to the crosse of his passion and see the stroakes behold the wounds regâ—rd the dolours which the Lord of Maiestie suffered there because euery one of the wounds each stripe and agonie are seuerall benefits and they most mighty ones Behold that innocent body wholy besprinkled with blood full of wounds stripes altogether torne brused and broaken beholde the blood flowing from euery side See that most holie head through too much waight bending and reposing on his shoulders See that diuine face which the Angels desire to looke vppon how defiled it is watered with riuers of purple blood and one the one side faire gracious on the other foule and bespotted Behold the browe of that faire young man which was wont to delight the eyes of all those that beheld him howe now it hath lost the flower of all his fauour Behold the Nazarean purer then milk crimsonner then olde Iuorie fairer then the Saphire His face is more blacke then coales so that his owne friends know him not Looke vppon his pale mouth his blew lipps his tongue almost dumb how hee moueth them to obtaine remission and indulgence euen for those that â—orment him Finally fixe thine eyes vpon all parts of his body and thou shalt not see any one of them free from stripes and dolours From the sole of the foote to the verâ—e crowne of the head there is nothing whole in him euery where maysâ— thou behold wounds stroakes and blewnesse That most faire browe and eyes clearer then the sunne are now obscured blind and dead at the instant conflict of death His eares which were wont to heare the heauenly Hâ—mnes now lâ—sten the slaunders reproaches and blasphemies of sinners His well formed armes and so long as that they can encompasse the whole world are now ouâ— of ioynt distended vpoÌ„ the crossâ— Those hands which created the heauens and neuer did man iniurie are pierced with rough nailes and affixed to the crosse His feete which walked not in the wayes of â—inners are mortally wounded and transfixed And aboue all this beholde on what bed hee lyeth and where that celestiall Spouse sleepeth aâ— noone-dayes how narrow it is how hard it is not yeelding him a place to rest or recline his head vpon O golden head how doe I see thee for the loue of me so faint and wearied O most holy body conceaued by the holy Ghost how doe I see thee for my sake so cruelly wounded and so hainously handled O sweet and amiable breast what meaneth this so deepe wound why is this window opened what meaneth this aboundant issue of blood O wretch that I am how doe I beholde thee pierced for my loue with so huge a speare O rough vngentle crosse stretcht forth relax thy bowels that that rigour may relent which his natiuity gaue O hard nailes doe not crucifie those his hands and feete Come rather to mee and wound my heart for I am hee who haue sinned hee hath not offended O good Iesu what hast thou to doe with th se dolours what alliance is there twixt thee this bitter death these nâ—iles this crosse Tâ—uly sayeth the Prophet hys buâ—inesse is another mans his labour pertayneth vnto him For what thing is more â—lvenated and â—straunged from lyfe then death from glory then punishment from exceeding sanctity and innocence then the image and similitude of a sinner Truly that title of our Lord and that figure is very farre estranged from thee O very Iacob thou obtaynedst thy fathers blessing in another mans coate and a forraigne habite for assuming to thy selfe the similitude of a sinner thou hast gotten the victory ouer sinne But if ò man it shall seeme vnto thee that thou art not indebted so much to God by reason that he died not for thee onely but for all the sinnes of the worlde beware least thou be not deceaued for so dyed he for all that hee died likewise for euery one in perticuler For all those for whom he suffered are so subiect to his infinite wisedome and as if present obiect to his eyes as if all of them were comprehended in one And vvith that his immeasurable charity he embraceth all in generall and euery one in special and so hath he shedde his blood for all as if for one To conclude so great was his charity that as some Saints say if one only amongst all men had been guilty he would for him also haue â—â—ffered all that which he endured for the whole world Consider therfore and wey in thy minde howe much thou owest to this Lord who did so much for thee and had done farre more if greater necessitie had required it O haynous ingratitude o hardnes of mans hart Truly thou art most flinty if thou art not affected with so many benefits if for so many dowers thou doost not bestowe thy selfe vpon him There is not any thing found in this worlde â—o hard which is not mollified by some cunning Mettalls melt with fire and by the same iron is made maâ—leable The hardnes of the Adamant is broaken vvith Goates blood But thou ô hart of man art harder then any stone harder then iron harder then Adamant when as neither the infernal fire can break thy hardnes neither the cunning of the most mercifull Father mollifie thee neither the blood of that immaculate Lambe can make thee tractable Saint Ambrose writeth of a certaine dog that barking and howling a whole night long lamented his Maister who was slaine by one of hâ—s enemies In the morning many men assembled about the course and amongst the rest he also arriued who had slaine the man The dog beholding the murtherer asâ—aâ—â—ed him and lâ—aping vpon him began to bite him and by this meanes the offence of the maâ—queller was manifested What wilt thou therefore say ô man if a dogge be so faithfull for a bitte of bread and so intirely loue his Maister Doth ingratitude so much please thâ—e thâ—t in the lawe of gratuitie thou wilt suffer thy selfe to be conquered by a dogge And if this brute beast were incensed with so much ire against him that slâ—w his Maister why art not thou likewise incensed against those thaâ—â—lew thy Lord Sauiour Who are they Forsooth thy sinnes were the causes of the death of the Lorde These cruell executioners had nâ—uer had so much force or power against Christ except thy sinnes had armed them VVhy art thou not therefore angry
why whettest thou noâ— thy furie agaâ—nst those that slewe thâ— Lorde VVhy is not thy loue encreased towardes him when as thou seest thy Lorde slaine before thâ—ne ovvne eyes nay more for thy sake VVhy art thou not angry with thy sinnes which put him to death Especially because thou knowest that there was no other enâ—â— of all his savings deedes and â—oâ—m nts then that hee might kindle in our hearts a wrath and hatred agâ—â—nst sinne He suffâ—red because he might slay 〈◊〉 and that hee might restraine â—he power both of our handes and feete hasting after iniquities hee would that his handes should bee fastned to the Crosse. VVith what â—ace thâ—refore darest thou liue so that all Christes labours and sweats shal be spent in vaine for thee whilst thou wilt remayne in that seruitude from which he deliuered thee by the shedding of hys precious bloode It cannot bee but thou shouldst tremble at the very naming of sin when as thou seest that God suffered most terrible torments to the ende that hee might destroy and abollish the same What could hee doe more to with-drawe men headlong running after wickednes then that GOD himselfe should be sent to encounter them hanging on a Crosse who will be so rash that he dare offende God when before him hee seeth both Paradice open and hell with gaping mouth yea and which is farre greater then both to behold God hanging on a crosse Hee that is not mooued with this spectacle I know not truly by what other thing he will be moued ¶ All this Chapter is taken partly out of the first booke of the Guide of a sinner chap. 4 partly out of the first of Prayer and Meditation the 3 chap. Of the 7. tractate on which places he purposely handleth our redemption Thou shalt finde many things also touching this matter in the life of Christ and in the booke of the Catechisme The Argument Without the benefite of Iustification all other benefits had nothing at all profited vs nay rather they had done vs harme Now Iustification is the worke of the holy Ghost without which no man can be saued Iustification therefore is a great bond of our duty especially because it concludeth in it selfe so many and so great goods which are rehearsed in this Chapter Moreouer Iustification is a greater benefitte then Creation And howe a man may gather by certaine coniectures that he is iustified CHAP. 11. NOthing at all had the hetheâ—to rehearsed benefites profited vs if the blessings of vocation and iustification and sanctification had not followed For that I may ouerpasse the other with silence whiâ—h had beene in vaine and to our great mischiefe what vse had there beene of that onely and noble benefit of our redemption if iustification had not been annexed For euen as the plaister is of no vse if it be not applied to the wound or place affected â—o had there beene no profit of this celestiall medicine except by the meanes of this benefitte it had beâ—ne applied This office principally pertayneth to the holy Ghost to whom mans sanctâ—fication also â—s attributed Now a man is iustified when by the vertue of this diuine spirit the chaines and sâ—ares of sinne being broken and rent a sunder he escapeth the dominion and tiranny of the deuill he is raised againe from death to life of a sinner he is made iust and of the sonne of malediction hee is made the sonne of God which can no wayes be done without the peculier helpe and succour of God the which our Lorde testifieth in expresse wordes No man can come vnto mee except my father drawe him Signifying heereby that neither free will nor the forces of humaine nature can of themselues deliuer a man from sinne and bring him vnto grace except the aâ—me of the deuine power be assistant Euen as a stone of his ownâ— nature falleth alwayes downwardes neyther can tend vpwardes without externall ayde So also a manne through the corruption of his sinne alwayes tendeth downward that is falleth in loue and desireth earthlie things But if he be to be erected lifted vpwards that is raysed to loue and supernaturall desire hee had neede of the right hand of the omnipotent and diuine helpe Many benfites are contayned in this one VVhen as therefore the consideration of thys benefite vehemently inciteth a man to gratitude desire of vertue I will heere by the way expresse the great profites which this one onely good is wont to bring with it First by it a man is reconciled to Almightie GOD and is restored to his loue and friendship For the first and greatest of all euills which begetteth mortall sinne in the soule is thâ—t it maketh a man enemie to GOD who whereas he is infinite goodnesse aboue all things hateth and detesteth sin Therefore sayth the Prophet Dauid Thou hatest all those that work iniqâ—ity thou shalt destroy them that speake lyes This is the fountaine â—oote originall of all euills FroÌ„ this so perilous euill we are deliuered by yâ— means of Iustification by which we are reconciled to God and of his enemies made his friends and that not in the common degree of friendship but in the highest degree that may be found which is of the father towardes his sonne This friendship Saint Iohn Euangelist deseruedly coÌ„mendeth when he saith Behold what charity God hath shewed you that you are both benamed and be the sonnes of God Not content to haue said that wee are named he addeth also that wee be that the pufilanimity and little trust of men might manifestly know the beneficence liberality of God And if in this world it be esteemed a thing of great moment if any man should be honoured by his superiours as by Bishops Kings Princes or such like Potentates I pray you what shall it be to be well thought of by the highest Prince the supreame Father and the greatest Lord in comparison of whom all the principalities dignities of this world are as if they were not Another benefit fore-passing the other followeth that Iustification deliuereth a man from the condemnation of eternall punishment of which he was guilty for his sinnes Which how great a benefit it is he aftâ—r a sort knoweth that hath diligently ouer-reade the fift chapter placed before in which we haue rehearsed certayne sortes of punishments From all those punishments God hath deliuered them whom he hath iustified all which after they are reconciled and receaued into his fauour are freed froÌ„ that wrath and paine of diuine reuenge Behold another benefit more spirituall which is the reformation and innouation of the inwarde manne which by sinne was defiled and disordered For sinne doth not onely depriue the soule of God but spoileth it of all supernaturall fortitude and all the ritches and gifts of the holy Ghost by which it was adorned decked and enritched and as soone as it is depriued from the graces of these goods it is wounded maimed and spoiled also of
from darknes into darknes shall they goe The fourth priuiledge is the ioy of the holy Ghost Of that knowledge whereof wee spake before wee sayd that it not onely relyed on the vnderstanding but that it discended also to the will where it poureth foorth her rayes and spreadeth her light So that the soule reioyceth and after an vnspeakeable kind of manner comforteth her selfe in our Lorde So that euen aâ— the materiall light produceth of it selfe that heate which wee feele so that spyrituall light createth in the soule of the iust man a spirituall ioy of which we speak according to that of thâ— prophet The light is risen to the iust and reioycing to the vpright in hart Many confesse that as in vices there are all kinds of euill so in vertues there are al sorts of goodnes only pleasure excepted which diuers deny to be in the same And wheras the hart of man desireth nothing more then pleasures men had rather haue imperfect pleasure then that which wanteth pleasure with all the perfections thereof But ô vnhappy man if vertue haue not ioy and delight in her what is that which Dauid saith How great a multitude of thy sweetnes haft thou hoorded vp for those that feare thee In which words the Prophet not onely expresseth the greatnes of the sweetnes which is reserued for the godly but also giueth a reason why the wicked do not know the same namely because our lord hideth the same from theyr eyes This sweetâ—nes the godly especially pertake in theyr prayers Neyther is thys ioy onely peculier to them that are perfect but the younger souldiers also of Christ and such as are newly entred into his seruice haue their sweetnes and find theyr ioyes in the way of our Lorde as that sollemne day testifieth appoynted by the Father for his prodigall sonne The wicked are not pertakers of this ioy for euen as he that hath his pallate corrupted with euill humors tasteth not the sweetnes of the meat for that which is bitter he deemeth sweet and that which is sweete bitter So they that haue theyr soule corrupted with â—uill and disordered humors of vices and affections and so accustomed to the flesh-pots of Egipt haue no feeling of the sweetnes of vertue but thinke vice sweet and vertue bitter The fift priuiledge is the peace of conscience For a iust man feeleth no pricks or stinges of conscience but reioyceth in the sweete flowers and fruites of vertue which the holy Ghost hath planted in his soule as it were a Paradise on earth and a well cultiued garden in which hee himselfe taketh delight Of this tranquilitie S. Augustine speaketh after this manner Thou that seekest this true rest which after this life is promised to Christians euen here maist thou tast the sweete thereof amidst the most bitter molestations of this life if thou louest his precepts that promised the same vnto thee For thou shalt quickly perceiue that the fruites of â—ustice are sweeter then those of iniquity and thou shalt more truly and contentedly enioy the goods of the conscience amidst troubles then of the euill amongst delights Hetherto S. Augustine And truly euen as honny is not only sweet of it selfe but also sweetneth that which was before biâ—â—er so a good conscience is so iocond merry that it maketh all the troubles and tribulations of this worlde seeme delightfull So great is the fruite and sweetnes of a good conscience as S. Ambrose in his booke of Oâ—fices is not afraid to say that the beatitude of the iust in this life consisteth in the same His wordes are these The brightnes of honesty is so great that peace of conscience and security of innocence doe make a blessed life The same vnderstood the Ethniques amongst whom Cicero saith thus A life led in honesty and vprightnes bringeth so much consolation that sicknes eyther toucheth not or griefe of mind lightly attayneth those who haue so liued Bias demaunded what in this life wanted feare aunswered A good conscience And Seneca in a certaine Epistle saith It is neuer without ioy and that proceedeth from a good conscience By which it appeareth howe fitly the Phylosophers sentence accordeth with that of Salomon All the dayes of the poore are euill that is miserable a secure minde is like a perpetuall banquet Contrariwise the wicked liue in perpetuall feare and suspition For euen as the conscience is the Maister of the godly so is it the torture and heads man of the wicked which afflicteth and inwardly tormenteth and without intermission accuseth sinners of their wickednes committed and mixeth wormewood amongst all theyr delights For the turpitude of sinne iniuries done vnto other men infamy incertayntie of life feare of death dread to yeeld account and horrour of hel like thornes do teare the harâ— of a sinner that when hee is alone he can neuer take comfort So that it is well sayd by Isodore The guilty soule is neuer secure For an euill mind is alwayes afflicted with the stings of his owne conscience then which punishment what is more greeuous Here-vpon S. Ambrose What more greeuous punishment theÌ„ wound of the inward conscience Is not this more to be esteemed then death then losse then banishment then weakenes then greefe is which is so vnfainedlie true that the Ethniques also had knowledge thereof as many the worthy writings of Seneca Cicero and others doe testifie The sixt priuiledge is the confidence and hope of vertue in which the iust liue of which also the Apostle speaketh Reioycing in hope patient in tribulation This is one of the principall treasures of Christian life this is the possession and patrimony of the sonnes of God this is the secure Hauen and very remedy of all the miseries of this life For this cause the Prophet Dauid sayde thus Remember ô Lord thy promises in which thou gauest mee hope this comforted mee in my humility The effects of this hope are many excellent For it strengtheneth a man in the way of vertue by the hope of rewarde or recompence For the more sure hee is of the pledge of this reward the more willingly he runneth through what soeuer tribulations of this world as with one voyce all the Fathers doe confesse Euery worke saith Saint Ierosme is wont to become light when as the recompence thereof is thought vpon and the hope of the rewarde becommeth the solace of the labour The obtayning thereof doth not in the end onely strengthen vs but it helpeth also in the midst thereof yea in all necessity and worldly misery By this a man is succoured in all tribulation defended in perills by thâ—s he receaueth comfort in his calamities help in his infirmities sufficient in all his necessities By this we obtaine the grace and mercy of our Lorde which assisteth vs in euerie thing Of this there are diuers testimonies in Scriptures especially in the Psalmes Hope is as it were a secure Hauen
curse the day â—herein thou sinnedst and crie woe 〈◊〉 those pleasures and delectations â—hich by their allurements inuited â—ee to sinne Thou canst not in â—â—at houre sufficiently admire at thy â—â—fe and thine owne leuity who for â—ings so vaine and of so little moâ—ent as are those which with inorâ—â—nate loue thou wert wont to lust â—â—ter hast cast thy selfe into the perâ—â—l of enduring such intollerable doâ—â—â—urs of which in that fatall houre â—â—ou shalt haue no smal experiment or pleasures passing away and the â—â—dgement of them approaching at which by it selfe was before litâ—â—e now ceaseth to be shall seeme 〈◊〉 be nothing but that which in it â—â—fe is great and presently instant â—â—ou shalt think it greater then it is â—ecause thou shalt manifestly know at length with all his circumstanâ—â—s When therefore thou shalt see 〈◊〉 things so vaine and light nay raâ—â—er filthy that thou art nowe deâ—auded of so many goods and rowling thine eyes hither and thitheâ— thou shalt see thy selfe inuironeâ— with so many mischiefes and tribâ—â—lations for liue thou canst nâ— longer neither is there place for peâ—nitence neyther shall there be aâ—â— time The number of thy dayes 〈◊〉 sumd vp They cannot helpe theâ—â— whom with inordinate loue thoâ— hast affected Much lesse the Idol which thou adorest why doe I sâ—â— it Yea what so euer thou mâ— louedst and such thinges as wereâ— greatest estimation with thee euâ—â— these shall most of all torment theâ—â— Tell me I pray thee when thou fiâ—â—dest thy selfe forsaken in this perrâ—â— what minde what heart wilt thoâ— haue whether wilt thou goe whâ—â— wilt thou doe whom wilt thou caâ— vppon it is impossible for thee 〈◊〉 returne to life and to leaue it is inâ—tollerable it is not graunted to aâ—bide in life vvhat therefore wiâ—â— doe In that day saith our Lord by the Prophet the Sunne shall sette 〈◊〉 noone-day and I will darken the earth in the day of light I wil conâ—uert her festiualls into mournings and all her songs into plaints and I â—â—ll put her as the lament of the â—â—st begotten and her last as the bitâ—â—r day O horrible wordes ô hard â—â—â—ntence shaking and amazing all â—rts whatsoeuer In that day saith 〈◊〉 the sunne shall set at noone-sted â—or in that houre sinners shall haue â—â—e multitude of their misdeedes set â—efore their sight and beholding the â—uine Iustice breaking their threed â—f life a sonder some of them shall â—e stroken with so much feare and â—â—â—rour that they shall be destitute â—f all hope and confidence because â—â—ey shall thinke themselues to be â—eprobate and holy excluded from â—â—e mercy of God Put the case they be as yet in the â—oone sted that is let them be yet 〈◊〉 the race of life which is as yet â—â—e time of repentance yet will â—â—ey perswade themselues that there â—emaineth no time or place for them 〈◊〉 repent but that all meanes of â—epentance are cut off and excluded â—eare is the most powerfull perturâ—ation of the minde which faineth â—o it selfe each little thing to bee great and is alwaies afraid of things â—bsent as if they were present If a little feare of any thing can doâ— this what cannot that true feare doe which is conceaued of so fearefuâ— and capitall perrils They are as yeâ— aliue placed in the midst of theâ—â— friends notwithstanding begin thâ—â— to feele the paines and punishmenâ—â— of the damned They seeme at onâ— time to be both aliue and dead anâ— surprized with the griefes of thoâ— present thinges which they are 〈◊〉 leaue they beginne to feele thoâ—â— succeeding euills vvhich they feâ—â—â—red They deeme them blessed thâ—â— are left in this worlde and of thâ— enuie growe their reasons of new griefe The Sun therefore setteth to theâ— at noone day when as to what placâ— so euer they turne their eyes theâ— shal see the entrance to heauen eueâ—rie way shut against them neythâ—â— shall the radiation of any light appeare vnto them For if they respect the mercy of God they shall thinkâ— themselues vnwoorthy to pertakâ— the mercy of God If they flie to the diuine Iustice they shall suspect that by it there are due and seuere punishmentes prepared for them â—â—at hetherto their day was but now â—â—e day of our Lord is at hand yea â—â—ey shal think that it is already beâ—â—nning If they call to remembraunce â—â—eyr fore-passed life it reprehenâ—eth them vtterly If they regarde â—â—e time present they see themâ—â—â—ues a dying If the time shortly 〈◊〉 come they see the Iudge placed 〈◊〉 his iudgement seate and themâ—â—â—ues exspected to be iudged Now â—â—uironed with so many causes of are what shall they doe whether all they wend The Prophet goeth forward And will make the earth darke in the â—â—y of light that is those thinges â—â—at are woont sweetely to delight â—ee nowe shall most of all torture â—ee and wound thy minde with tollerable goades of griefe Trulie it is a pleasant thing for a â—an in his life time and in state 〈◊〉 health to see his Children to â—â—ioy his friendes to order his faâ—ilie to haue many ritches and 〈◊〉 possesse with delight vvhat soâ—er the mind can desire But then 〈◊〉 that pleasure is conuerted into griefe For all these thinges aforeâ—said shal teare and tire the miserablâ— conscience with terrible tormenteâ— and shall be the cruell executioneâ— of these calamities It is naturall 〈◊〉 euen as the possession and presenâ— of a thing which we loue doth â—â—â—ioyce vs euen so the absence therâ—â—of should breede our sorrow and â—â—â—spleasure Heere-vpon the sonâ—â— of the dying father doe flie his prâ—â—sence and the louing wife hidâ—â— her selfe from the face of her deceâ—â—sing husband in his pangs least 〈◊〉 presence should augmeÌ„t his passioâ— But although the soule that is pâ—â—â—sently to be seperated from the boâ—â— is to depart into an vnknowne Râ—â—gion and the way is at hand boâ—â— long and perrilous yet immeasuâ—â—â—ble griefe permitteth not to obseâ—â—â— the termes of humanity and ciuiliâ—â— neither giueth him leaue that entâ—â—reth his iourney to bid his frienâ— once farewell before his departurâ— If thou hast at any time good Reâ—â—der made tryall heereof thou dooâ—â— soothly vnderstand that I doe eueâ—â— way speake the truth If thou 〈◊〉 neuer been entangled in this perril â—east-wise beleeue them that haue 〈◊〉 experience heereof For they 〈◊〉 saile the Sea as the vvise-man 〈◊〉 shew the perrils thereof â—f therefore such and so great be 〈◊〉 that forgoe this dolefull sepeâ—â—â—ion what and how mighty thinâ—â—â—â—t thou shal they be that shall folâ—â—w If the euen and vigill be such 〈◊〉 shall the festiuall and solemne 〈◊〉 it selfe be Tell mee I pray thee what wilt 〈◊〉 thinke of that houre when deâ—â—â—ting out of this life thou shalt 〈◊〉 that diuine iudgement alone â—â—ked poore without any defender 〈◊〉 thy cause and thine onely conâ—â—ence thy companion and that triâ—â—nall shall be so exceedingly seâ—â—re and strickt where the case of 〈◊〉 or of temporall death shall not 〈◊〉 handled