worlde at the last daye sayinge 〈◊〉 the vertuous whome they despised in this life Nos insensati etc. vve senseles mē did esteeme their lyfe to be madnes and their end to be dishonorable but looke howe they are now accounted amonge the children of God and their portion is with the sainctes VVe haue erred from the waye of trewfh and the light of righteousnes hath not shyned before vs necher hath the sonne of vnderstandinge appeared vnto vs. VVe haue weried out our seues in the waye of iniquitie and perdition and we haue walked craggye pathes but the waye of our lord we haue not knowen Hytherto are the wordes of scripture wherby we may perceyue what greate chaunge of iudgement there wil be at the last daye from that which men haue now of matters what confessinge of folye what acknowledginge of errour what hartie sorow for laboure lost what fruiteles repentance for hauinge runne a-wrie Oh that men would consider these thinges now VVe haue vveried out our selues saye thee miserable men in the vvaye of 〈◊〉 and perdition and vve haue vvalked craggie pathes VVhat a description is this of lamentable wordlinges whoe beate their braynes 〈◊〉 and wearie out them selues in pursuyte of vanitie chaffe of this worlde for which they suffer notwith standinge more paine ofte times thā the iust doe in purchasinge of heauen and when they arriue to at the last daie werly ed and worne owt with trouble and toyle they sinde that all their laboure is lost all their vexatioh taken in vaine For that the litle pelfe which they haugotten in the worlde and for which they haue strugled so sore will helpe them nothinge but rather greatly afflicte and torment them For better vnderstandinge wherof it is to be considered that three thinges will principallie molest these men at the daye of their death and vnto these maye all the rest be referred The first is the excessyue paynes whiche commonlye men suffer in the seperation of the sowle and bodie which haue lyued so longe together as two deare frendes vnited in loue and pleasure and therfore most lothe to parte now but onlye that they are enforced therunto This payne may partlye be conceaued by that yf we would dryue out lyfe but from the least parte of our bodye as for example owt of our litle singer as surgeans are wont to doe when they will mortifye any place to make it breacke what a payne doth a man suffer before he be dead what raginge greefe dothe he abyde and yf the mortyfyinge of one litle parte onlye dothe so muche afflicte vs Imagine what the violent mortyfiinge of all the partes together will doe For we see that first the sowle i ̄s driuen by death to leaue the extreamest partes as the toes feete and fyngers then the legges and armes and so consequentlye one parte dyeth after an other vntill lyfe be restrained onlye to the harte which holdeth out longest as the principall parte but yet must finallye be constrained to render it selfe though with neuer so much payne and resistance which paine how greate and strōge it is may appeare by the breakinge in peeces of the verye stringes and holdes wherwith it was enuyroned thorough the excessyue vehemencie of this deadlye torment Marye yet before it come to this pointe to yelde no man can expresse the cruell conflict that is betwixt death and her and what distresses she abydeth in tyme of her agonie Imagyne that a prince possessed a goodlye citie in all peace wealth and pleasure and greatlie frinded of all his neighbours aboute hym whoe promise to assiste hym in all his needes and affayrs and that vpon the sudden his mortall enymie should come and besyege this citie and takinge one holde after an other one wall after another one castell after an other should dryue this prince onlye to a litle tower besiege him therin all his other holdes beinge beaten downe and his men slaine in his sight what feare anguishe and miserie woold this prince be in how often would he looke owt at the windowes and loope holes of his tower to see whether his friendes neighboures would come to help hym or no and yf he saw them all to abandone hym and his cruell enemye euen readie to breake in vpon hym would he not be in a pityfull plight trow you And euen so fareth it with a poore soule at the hower of death The bodye wherin she raigned lyke a iolye princesse in all pleasure whiles it florished is now battered and ouerthrowen by her enemye which is death the armes legges other partes where with she was fortified as with walles and wardes duringe tyme of health are now surprised beaten to the grounde and she is driuen onlye to the harte as to the last extremest refuge wheresne is also most fearcelye assayled in suche sorte as she can not hold owt lōge Her deare frendes which soothed her in tyme of prosperitie and promised assistance as yowth phisicke and other humane helpes doe now vtterlye abandone her the enemye will not be pacified or make any league but night and daye assaulteth this turret where in she is and whiche now begynneth to snake and shiuer in peeces and she looketh howerlye when her enemye in most raginge dreadfull maner will enter vpon her VVhat thinke you is now the state of this afflicted sowle It is no maruaile yf a wise man become a foole or a stowte vvorldlinge most abiect in this instant of extremitie as vve often see they doe in such sorte as they can dispose of nothinge vvell ether tovvardes God or the world at this hower the cause is the extremitie of paines oppressinge their myndes as S. Austen also proueth and geeueth vs therwithall a most 〈◊〉 forevvarninge yf men vvere so happie as to follovv it VVhen you shal be in your last sicknes deare bretheren sayeth he o hovv harde painfull a thinge vvill it be for you to repent of your faultes comitted of good deedes omitted vvhye is this but onlye for that all the intention of your mynde vvil runne thither vvhere all the force of your paine is Manie impedimeates shall let men at that day As the payne of the bodye the feare of deathe the sight of children for the which their fathers shall often tymes thinke them selues often damned the weepinge of the wife the flatterie of the world the temptation of the deuill the dissimulation of phisitions for lucre sake and the lyke and beleeue thow 〈◊〉 which readest this that thow 〈◊〉 quickelye proue all this trew vppon thy selfe and therfore I beseeche the that thow wilt doe penance before thow come vnto this last daye dispose of thy house and make thy testament whyle thow arte whole while thow art wise while thow art thyne owne man for if thowtarye vntill the last date thow shalt be ledd whether thow wouldest not Hitherto are S. Austens woords The seconde thinge whiche shall make death terrible
hower to goe in with hym would not know them when they came after and finallie he promiseth to damne all those without exception which shall worke iniquitie as S. Mathew restisieth Moreouer beinge asked by a certaine prince on a tyme how he might be 〈◊〉 〈◊〉 woold geeue hym no other hope though he were a prince but onlye this yf thovv vvilt enter into lyfe keepe the cōmaundements of God And talkinge with his Disciples at an other tyme of the same matter he geeueth them no other comfort but this yf ye loue me keepe my commaundements As whoe should saye if you were neuer so much my Disciples and yf ye breake my cōmaundements there is no more loue nor frēdshippe betwixt vs. And S. Iohn which best of all other knew his meaninge herein expoundeth it in this sense when he saythe if a man sayeth he knovveth God and yet keepeth not his commaundementes he is a lyar and the trueth is not in him And more yet to take awaye all hope or expectation from his disciples of any other waye of saluation than by keepinge his commaundementes he saieth in an other place that he came not to take avvaye the lavv but to fulfill it streight waie he inferreth vppon the same vvhoe soeuer therfore shall breake one of the least of thes commaundementes shal be called the least in the kingdome of heauen For whiche cause at his departure out of the worlde the verie last wordes that he spake to his Apostles were these that they should teach men to obserue all his commaundementes vvhat soeuer By which appeareth the seuere meaninge that Christ had to wchinge our accounte for the keepinge of his commaundementes in this lyfe The whiche also may be gathered by that beinge asked whether the number were small of them that should be saued he aunswereth yea and counsaileth men to stryue to goe into the straite gate for that manie should be shut out yea euen of them which had eaten and 〈◊〉 whith him and had enioyed the corporall presence of his blessed bodye but had not lyued as he commaunded them In whiche case he signifieth that no respect or frindsnippe must take place with hym at the last day For whiche cause he saide to the man whome he had healed at the fishepools side in Ierusalē beholde novv thovv art hole seethovv synne no more least vvorse happen to the than before And generallye he warneth vs in S. Mathews ghospell that we agree with our aduersaries and make our accountes streight in this lyfe othervvise vve shall paye the vttermost fardinge in the life to come And yet more seuerelye he sayth in an other place that vve shall render account at the daye of iudgement for euerie ydle vvorde vvhiche vve haue spoken VVhiche daie of iudgement he vvarneth vs of before and foretelleth the rigour and daunger in sundrie places of holye scripture to the end vve should preuent the same and so direct our lyues vvhile vve haue time in this vvorld as vve may present our selues at that daye vvithout feare daunger or rather vvith greate ioye and cōfort when so manie thowsands of vvhicked people shall appeare there to their eternall confusion And because there is nothinge which so fitlye shevveth the seueritie of Christ in taking our accountc at the last daye as the order and maner of this iudgemēt described most diligētlie by the holye scripture it selfe it shall make muche for our purpose to consider the same And first of all it is to be noted that there be two iudgementes appointed after death the one called particuler wherby eche man presentlie vpon his departure from this worlde receaueth particuler sentence ether of punishement or of glorie accordinge to his deedes in this life as Christes owne words are wherof we haue examples in Lazarus and the riche gloutton whoe were presentlie caried the one to payne thother to rest as S. Luke testifieth And to doubt of this were obstinacie as S. Austen affirmeth The other iudgement is called generall for that it shal be of all men together in the end of the vvorld where shall a finall sentence be pronounced eyther of reward or punishment vpon all men that euer liued accordinge to the workes which they haue done good or bad in this life and afterward neuer more question be made of alteringe their estate that is of easinge the paine of the one or endinge the glorie of the other Now as towchinge the first of these two iudgements albeit the holye auncient fathers especiallie S. Austen doe gather and consider diuers particulers of greate seueritie and feare as the passage of our soule from the bodye to the tribunall seate of God vnder the custodie both of good and euill Angels the feare she hath of them the sodeine straungenes of the place where she is the terror of gods presence the strayte examination she must abyde and the lyke yet for that the moste of thes thinges are to be considered also in the seconde indgemēt which is generall I will passe ouer to the same notinge onlye certaine reasons yealded by the holye fathers why God after the first iudgement wherin he had assigned to eche man accordinge to his desertes in particuler would appoint moreouer this second generall iudgemēt VVherof the first is for that the bodie of man rysinge from his sepulcher might be partaker of the eternall punishement or glorie of the sowle euen as it hath bene partaker with the same eyther in vertue or vice in this lyfe The seconde is that as Christ was dishonored and put to confusion heere in the vvorld publikelye so muche more he might shevv his maiestie and power at that daye in the sight of all creatures and especiallie of his enimyes The third is that both the vvicked and good might receaue theire revvarde openlye to more confusion and harte greefe of the one and triumphe of the other vvhoe commonlie in this vvorld haue ben ouerborne by the vvicked The fourth is for that euill men vvhen they dye do not cōmonlie carie with them all theire demerite and euill for that they leaue behynde them ether theire euill example or theire children and familiars corrupted by them or els bookes and meanes vvhich maie in time corrupt other All vvhich beinge not yet done but comminge to passe after theire death they can not so conuenientlie receaue their iudgemēt for the same presentlie but as the euill falleth out so their paines are to be encreased The like may be saied of the good So that for examples sake S. Paules glorie is increased dailie and shal be vnto the vvorldes ende by reason of them that daylye profit by his vvritinges and exāple and the paines of the vvicked are for the lyke reason dailye augmented But at the last daye of iudgement shal be an end of all meryt and demerit and then it shal be seene euidentlye vvhat eche
by the vvisdome of God maye be deuised The sixthe qualitie is pleasure vvherevvith the glorisied bodie aboue all measure shal be replenished all their senses together finding novv their proper obiects in muche more excellencie than euer they could in this vvorlde as shal be shevved after Novv I say euerie parte sense member and ioint shall be filled vvith exceeding pleasure euen as the same shall be tormēted in the damned I vvill heere alleage Anselmus his vvoordes for that they expresse liuelie this matter All the glorifyed body sayeth he shall be filled vvith abundance of all kynde of pleasure the eyes the eares the nose the mouth the hands the throote the lungs the hart the stomacke the back the boones the marovve the entrales them selues euery parte thereof shal be replenished vvith suche vnspeakable svvetenesse and pleasure that truelie it may be sayed that the vvhole man is made to drinke of the riuer of Gods diuine pleasures and made dronken vvith the abundance of Gods house In contrarie vvyse the damned bodie shal be tormented in all his partes and members euē as yf you savve a man that had a burning yrō thrust in to his eyes an other into his mouth an other into his breest an other into his ribbes and so through all the ioints partes and members of his bodie VVolde you not thinke hym miserable and the other man happie The last qualitie is perpetuitie of lyfe whereby the bodie is made sure novv neuer to die or alter from his felicitie according to the sayeing of scripture that the iust shall liue for euer this is one of the cheefest prerogatiues of a glorified bodye For by this all care and feare is taken away all daunger of hurt and noyance for if all the worlde should fall vppon a glorified bodie it could not hurt or harme it any thing at all wherē as the damned bodie lyeth alway in dyeing and is subiect to the greefe of euery blow and tormēt layed vpō it and so must remayn world without end These seuen qualities then doe make a glorified bodie happie And albeit this happynesse be but accidentall as I haue sayed and nothing in deede to the essentiall felicitie of the soule yet is it no small matter as you see but suche as yf any bodie in this lyfe had but one of these seauen qualities we should thinke him moste happie rather a God than a man And to obtayne one of them in this woalde many men wolde spēd muche and aduenture farre whereas to gett them all in the lyfe to come none allmoste will take any paynes But now to come to the essentiall poynt of this felicitie which pertayneth to the soule as the principall parte it is to be vnderstoode that albeit there be many things that doe concurre in this felicitie for the accomplishment perfection of happinesse Yet the fontaine of all is but one onelie thing called by diuines Visi dei beatifica the syght of god that maketh vs happie Hec sola est summum bonum nostrum sayeth S. Auguston this onelie syght of god is our happynesse Vvhich Christ also affirmeth when he sayeth to his father this is lyfe euerlasting that men knovv the true god Iesus Christ uvhome thou hast sent S. Paul also putteth our felicitie in seing god face to face And S. Iohn in seing god as he is And the reason of this is for that all the pleasures cōtētatiōs in the world being onlie litle sparkles parcells sent out from god they are all contayned muche more perfectlie excellentlie in god hym selfe than they are in their owne natures created as also all the perfections of his creatures are more fullie in hym han in them selues VVhereof it foloweth that whoe soeuer is admitted to the vision presence of god he hathe all the goodnesse and perfections of creatures in the worlde vnited together and presented vnto hym at once So that what soeuer deliteth ether bodie or soule there he enioyeth it wholye knit vp together as it were in one bundle with the presence thereof is rauished in all partes bothe of mynde and bodie as he can not imagine thinke or wishe for auie ioye what soeuer but there he findeth it in his perfectiō there he 〈◊〉 all knowlege all wisedome all beautie all riches all no bitie all goodnesse all delite and what so euer boside deserueth ether loue and admiration or woorketh ether pleasure or contentation All the powers of the mynde shal be filled with this sight presence and fruition of God all the senses of our bodie 〈◊〉 satisfied God shal be the vniuersall felicitie of all his saints contaning in hym selfe all particular felicities without end number or measure He shal be aglasse to our eyes musike to our eares honie to our mowthes moste sweete and pleasaunt balme to our smell he shal be light to our vnderstanding contentation to our will continuation of eternitie to our memorie In hym shall we enioye all the varietie of times that delite vs heer all the beautie of creatures that allure vs heer all the pleasures and Ioyes that cōtent vs heer In this vision of God sayeth one doctor wee shall know we shall loue we shall reioyse we shall prayse VVe shall know the verie secrets and iudgements of God which are a depthe vuithóut bottome Also the causes natures beginnings ofsprings and ends of all creatures VVell all loue incōpatablie bothe God for the infinitie canses of loue that we see in hym and oure companions as much as our seluos for that we shall see them as muche loued of God as our selues and that also for the same for which we are loued whereof enseweth that our ioye shal be without measure bothe for that we shall haue a particular ioye for euery thing we loue in God which are infinite and also for that we shall reloyse at the felicitie of 〈◊〉 of our companions as much as at our owne and by that meanes we shall haue so many distinct felicities as we shall haue distinct cōpanions in our felicitie which being without nuber it is no maruaile thoughe Christ sayed goe in to the ioye of they Lord and not let the lordes ioye enter in to thee for that no one hart created can receyue the fullnesse and greatnesse of this ioye Hereof it foloweth lastlie that we shall prayse God without end or wearinesse with all our harte with all our strengthe with all our powers with all our partes according as the scripture sayeth Happie are they that liue in thy house o lord for they shall prayse the 〈◊〉 rnallye vvithout end Of this moste blessed vision of God the liolie father S. Austen writeth thus Happie are the cleene of harte For they shall see God sayeth our sauiour then is there a visiō of God deare bretheren which maketh vs happie A vision I say whiche nether eye hath seene in this world nor
sight it is nothing but a shadow when it cometh to weight it is nothing but smoke whē it cometh to opening it is nothing but an image of playster woork full of olde ragges paches within To know the miseries of the world you must goe a litle out from yt For as they whiche walke in a myst doe not see it so well as they which stand vpon a hyll from yt so fareth it in discerning the world whose propertie is to blynde them that come to it to the ende they may not see theyr owne estate euen as a Rauen first of all strykethe owte the poore shepes eyes to the ende she may not see the waye to escape from his tyranie After the worlde hathe once bereft the worldlyng of his spirituall syght that he can iudge no longer betwene good and euell vanitie and veritie then it rockethe him a sleepe at ease and pleasure it byndethe hym sweetelie it deceyuethe hym pleasantlie it tormētethe him in great peace and rest it hathe a prowde spirite streightwayes to place him in the pinnacle of greedie ambition and there hence to shew hym all the dignities prefermentes of the world it hathe twentie false marchantes to shew him in the darke the first and former endes of fayre and precious clothes Marie he may not looke into the whole peeces nor carie them to the light It hathe fower hundred false prophettes to flatter hym as Achab had whiche must keepe him from the hearing of Micheas his counsayle that is from the remorse of his owne conscience which telleth him truethe It hathe a thowsād cunning fishers to laye before him pleasant baytes but all furnyshed withe daungerous hookes within It hathe infinite strumpettes of Babilon to offer him drinke in golden cuppes but all myngled withe moste deadlie poison It hathe in euerie doore an alluring Iahel to entise hym into the milke of pleasures and delites but all haue their hammers and nayles in their handes to murder him in the brayne when he fallethe a sleepe It hathe in euerie corner a flattering Ioab to embrace withe one arme and kill withe the other A false Iudas to geue a kisse and therwith to betraye Finallie it hathe all the deceites all the dissimulations all the flatteries all the treasons that possiblie may be deuised It hateth them that loue yt deceiueth them that trust it afflicteth them that serue yt reprocheth them that honour it damneth them that folow it and moste of all forgetteth them that labour and trauaile moste of all for it And to be breefe in this matter doe you what you can for this worlde and loue it and adore it as muche as you vvill yet in the ende you shall finde yt a right Nabal vvho after many benefits receyued from Dauid yet vvhen Dauid came to haue neede of hym he ansvvered uvhoe is Dauid or vvho is the sonne of Isay that I should knovve him vpon greate cause then sayd the prophet Dauid O you childrē of men hovue long vvill you be so dull harted VVhie doe you loue vanitie and seeke after a lye He callethe the vvorld not a lyar but a lie it selfe for the exceeding great fraude and deceit vvhiche yt vseth The third name or propertie that Christ ascribethe vnto the pleasures and riches of the world is that they are thornes of whiche S. Gregorie writethe thus who euer wolde haue beleeued me yf I had called riches thornes as Christ heere dothe seyng thornes doe pricke and riches are so pleasant And yet surelie they are thornes for that with the prickes of their carefull cogitations they teare and make bloodye the myndes of wordlye men By whiche wordes this holye father signifieth that euen as a mans naked bodye tossed and tumbled among many thornes can not be but much rent and torne and made bloudie with the prickes therof so a worldly mans soule beaten with the cares and cogitations of this lyfe can not but be vexed with restles pricking of the same wounded also with many temptations of sinne which doe occurre This dothe Salomō in the places before alleged signifie whē he dothe not onelie call the riches and pleasures of this world vanitie of vanities that is the greatest vanitie of all other vanities but also afflictiō of spirite Geuing vs to vnderstand that where these vanities are the loue of thē once entered there is no more the peace of God whiche passeth all vnderstanding there is no longer rest or quiet of mynde but warre of desires vexation of thoughtes tribulation of feares pricking of cares vnquietnes of soule which is in deede a moste miserable and pityfull affliction of spirite And the reason hereof is that as a clocke can neuer stand still from runnynge so long as the peazes doe hang therat so a worldlie man hauing infinite cares cogitations and anxieties hanging vpon his mynde as peazes vpon the clocke can neuer haue rest or repose daye or night but is inforced to beat his braynes when other men sleepe for the cōpassing of those trifles where with he is incombred Oh how many riche men in the world do feele to be true that I now saye how many ambitious mē doe proue it daylie and yet will not deliuer them selues owt of the same Of all the plagues sent vnto Egypt that of the flyes was one of the most trouble some and fastidious For they neuer suffered men to rest but the more they were beaten of the more they came vppon hym So of all the miseries and vexations that God layeth vpon worldlinges this is not the least to be tormēted with the cares of that which they esteeme theire greatest felicitie and can not beat them of by anye meanes they can deuise They rushe vpon them in the morning as sone as they a wake they accompanye them in the daye they forsake them not at night they folow them to bedde they lett them from their sleepe they aflict them in their dreames and sinallie they are those importune and vnmercyfull tyrantes whiche God threatnethe to wicked men by Ieremie the prophet qui nocte ac die non 〈◊〉 requiem which shal geue them no rest eyther by daye or night And the cause hereof whiche God alleageth in the same chapter is quia abst ili pacem meā a populo isto dicit dominu nisericordiam miserationes For that I haue takē away my peace from this kynde of people saythe God I hau taken away my mercie cōmiseratiōs a verie heauie sentence to all them that lye vnder the yoke and bondage of these miserable vanities But yet the prophet Esaye hathe a muche more terrible description of these mens estate They put their trust in thinges of nothing and doe talke vanities They cōceaue laboure bring foorthe iniquitie they breake the egges of serpentes vveaue the vvebbes of spyders he that shall eate of theyr egges shall dye and that vvhiche is hached
of children and how seruile feare is profitable for sinners The fiueth chapiter Of the fyueth impediment vvhiche is delay of resolution vpon hope to doe it better or vvith more ease aftervvarde VVherein a declaration is made pag. 271. OF seuen speciall reasons whye the deuill moueth vs to delaye And of six principall causes whiche make our conuersion harder by delaye How hard it is to doe pennance in olde age for him that is not accustomed to yt what obligation and charge a man draweth to hym selfe by delaye That the example of the theese saued on the crosse is no warrant to suche as deferre theyr conuersion Of diuers reasons whie conuersion made at the last howre is insufficent The sixt chapiter Of thre other impedimēts that is slothe negligence hardnes of hart vvherein is declared pa. 403. THe fower effectes of slothe the meanes how to remoue them Of two causes of Atheisme at this daye And of the waye to cure careles men Of two degrees of hardnes of hart How hardnes of hart is in all persecutors The discription of a hard hart and the daunger therof The conclusion of the whole booke TO THE CRISTIAN READER TOVVCHINGE two editions of this booke ABowt three yeres past good reader a certaine learned and deuout gentilman consideringe the greate want of spirituall bookes in Englande for the direction of men to pietie deuotic̄ whiche ought to be the cheefest point of our exercise in this lyfe tooke the paines to translate a godlye treatise to that effect named the exercise of a Christian life writen in the Italian toung by a reuerende man of the socretic of Iesus named Gasper Loartes Doctor in diuinitie and of greate experience in the handlinge and managinge of sowles to that purpose VVhiche booke because I vnderstande of certaintie to haue done greate good to haue wrought forcebly in the hartes of manye persons towards the foresayed effect of pietie and deuotion I was moued to cause the same to be printed againe and that in muche more ample manner than before hauinge added vnto it two partes of three which were not in the former booke The reason of this so large an additiō shall appeare in the Induction followinge where snalbe shewed the partes of this booke with the causes and cōtentes therof But the principall cause and reason was to the ende our countrye men might haue some one sufficiēt directiō for matters of life and spirit among so manye bookes of controuersies as haue ben writen and are in writinge dailye The whiche bookes albeit in thes our troublesome quarrelous times be necessarie for defence of our faithe againste so manye seditious innouations as now are attempted yet helpe they litle oftentymes to good lyfe but rather do fill the heades of men with a spirite of contradiction and contention that for the most parte hindereth deuotiō which deuotion is nothinge els but a quiet and peaceble state of the sowle endewed with a ioyful promptnes to the diligent execution of all thinges that appartayne to the honour of God In respect wherof S. Paule geeueth this counsayle to his scholer Timothie contende not in vvordes for it is profitable to nothinge but to subuert the hearers The lyke counsayle he geuethe in diuers other places in respect of this quiet deuotion whiche is trowbled by contention But yet as I haue saide these bookes of controuersies are necessarie for other considerations especialie in thes our tymes when euerye man almost is made of a fancie and apte to esteeme the same greate wisdome except it be refuted Suche are our dayes most vnhappie truelye in respect of our forefathers whoe receauinge the grownde of faithe peaceably without quarelinge from their mother the Chuche did attend onlye to builde vppon the same good woorkes and Christian life as their vocation required But we spendinge all the tyme in ianglinge abowte the foundation haue no leysure to think vpon the building and so we wearye out our spirites without cōmoditie we dye with muche adoe and litle profit greate disquiet small rewarde For whoe knoweth not that what faithe so euer a man hathe yet without good lyfe it helpeth hym litle I am therfore of opinion gentle reader that albeit trew faithe be the grownde of Christianitie without which nothinge of it selfe can be meritorious before God yet that one principall meane to come to this trew faithe and right knowledge and to ende all thes our infinite cōtentions in religion were for eche man to betake him selfe to a good vertuous life for that God could not of his vnspeakeable mercie suffer suche a man to erre lōge in religion VVe haue a cleare exāple of Cornelius a Gentile to whome God in respect of his religious lyfe prayer and almes deedes as the scripture affirmeth sent his Apostle S. Peter to instruct him in the right faithe So mercifull is God to those whiche applye thē selues to vertue and pietie albeit they erre as yet in pointes of faithe And on the contrarie side as loose lyfe and worldlye ambition was the first cause of all heresye in Christian religion from the beginninge so is it the cōtinuance of the same and it is verie harde for him that is so affected to be recalled from his error For that as the scripture saithe the vvisdome of God vvill not entre into a malitious minde nor dvvell in a bodye subiect to sinne And our Saueoure in the gospell askethe a question of certaine ambitious worldlynges whiche geeuethe greate light to the thinge we talke of hovv sayeth he can you beleeue vvhich seeke glorye one of an other as whoe woulde saie that this worldly ambition and euill life of theirs did make it impossible for them to come to the trewe faithe VVherfore gentle reader if thow be of an other religiō than I am I beseche the most hartelye that layenge a side all hatred malice and wrathfull contention let vs ioyne together in amendmēt of our lyues and prayeng one for an other and God no doubt will not suffer vs to perishe finallye for want of right faithe And to Catholiques I must saye further withe S. Paule and S. Iames that all their faith will profitt them nothinge except they haue charitie allso bothe towardes God and man and therby doe directe their lyues accordinglye VVhiche God of his holye mercye geeue them 〈◊〉 to doe to his honour and their eternall saluation And I most humblye request the good Christian reader to praie for me allso if thow take any commoditie by this booke that I be not like the Conduit pipe whiche bringeth water to the citie without drinkinge anye it selfe or as S. Paule withe muche lesse cause than I haue feared of hym selfe to witt lesse that after preachinge to other I become perchaunce a reprobate my selfe Remēbre allso I beseeche the that most vertuous good gentilman whoe by his first translation was the cause of
and greeuous to a worldlye man is the sudden partinge and that for euer and euer from all the thinges which he loued most dearely in this lyfe as from his 〈◊〉 possessios honours offices fayre buildinges with their commodities goodlye apparell with 〈◊〉 iewels from wyfe and children kyndred and frindes and the lyke where with he thought hym selfe a blessed man in this lyfe and now to be plucked from them vppon the sudden without euer hope to see or vse them agayne oh what a greefe what a torment will this be for which cause the holye scripture saieth O mors quam amara est memoriatua homini pacem habenti in substantiis suis O deathe how bytter is thy memorie vnto a man that hath peace and rest in his substaunce and riches as whoe would saye there is no more bytternes or greefe in the world to such a man than to remember or thinke on death onlye but muche more to goe to it hym selfe and that owt of hande when it shal be saied vnto hym as Christ reporteth it was to the greate wealthie man in the ghospell whiche had his barnes full and was come now to the hyghest topp of felicitie Siulte hac nocte animam tuam repetunt a te quae autem parafti ouius erunt thow foole euen this night they will take thy sowle from the and then whoe shall haue all that thow hast scraped together It is vnpossible I saye for anye tongue to expresse the dolefull state of a worldlye man in this instant of death when nothinge that euer he hath gathered together with so muche labour and 〈◊〉 and wherin he was went to haue so much confidence will now doe hym good any longer but rather afflict hym with the memorie therof consideringe that he must leaue all to other goe hym selfe to geeue accounte for the gettynge and vsinge of the same perhaps to his eternall dānation whiles in the meane tyme other men in the world do lyue merylye and plesantlie vppon that he hath gotten litle remembringe and lesse caringe for hym which lyeth perhapps burninge in vnquencheable fyre for the ryches left vnto them This is a wofull and lamentable point which is to bringe manie a man to greate sorow and anguyshe of harte at the last daye when all earthlie ioyes must be left all pleasures and commodities for euer abandoned Oh what a dolefull daye of partinge will this be what wilt thow saie my frende at this daye whē all thy glorye all thy welth all thy pompe is come to an ende VVhat art thow the better now to haue liued in credit with the world in fauour of princes exalted of men feared reuerenced and aduaunced seinge now all is ended and that thow canst vse these thinges no more But yet there is a third thinge whiche more then all the rest vvill make this daie of deathe to be trovvblesome and miserable vnto a vvorldlye man and that is the consideration vvhat shall become of him both in bodye and sovvle and for his bodie it vvilbe no small horrour to thinke that it must inherite serpentes beastes and vvormes as the scripture saieth that is it must be cast out to serue for the foode of vermen that bodie I meane vvhich vvas so delicatelie handled before vvith varietie of meates pillovves and beddes of dovvne so trymlye set foorthe in apparell and other ornamentes vvhere vppon the vvynde might not blovv nor the sunne shyne that bodye I saye of vvhose beavvtie there vvas so muche pride taken and vvherby so greate vanitie and sinne vvas committed that bodie vvhich in this vvorld vvas accustomed to all pamperinge could abide no austeritie or discipline must now come to be abandoned of all men left onlye to be deuoured of vvormes VVhīche thing albeit it can not but breede much horrour in the hart of hym that lyeth a dyinge yet is it nothinge in respect of the dreadfull cogitations vvhich he shall haue to vvchinge his sovvle as vvhat shalbecome of it vvhether it shall goe after her departure out of the bodie and then consideringe that it must goe to the iudgement seate of God and there to receyue sentence ether of vnspeakeable glorye or insupportable paynes he falleth to cs̄ider more in particuler the daunger therof by comparinge godes iustice and threates set dovvne in scripture against sinners vvith his ovvne lyfe he begynneth to examine the vvitnes vvhich is his conscience and he findeth it readie to laye infinite accusations against hym vvhen he commeth to the place of iustice And novv deare brother begynneth the miserie of this man For there is not a seuere saynge of God in all the scripture vvhiche commeth not novv to his mynde to terrify hym vvithall at this instant as if thovv vvilt enter into lyfe keepe the commaundementes He that sayeth he knovveth God and keepeth not his commaundementes is a liar manie shall saie vnto me at that daye Lord Lord c. not the hearers of the lavv but the doers of the lavve shal be iustifyed goe from me all vvorkers of iniquitie into euerlastinge fyar doe not you knovv that vvicked men shall not possesse the kyngdome of God be not deceyued for nether fornicatours nor Idolatours nor adulterers nor vncleane handlers of theire ovvne bodies nor Sodomites nor theeues nor couetous men nor dronkardes nor backbyters nor extorsioners shal euer possesse the kingdome of God yf you lyue accordinge to the fleshe you shall dye and the vvorkes of the fleshe are manifest as fornication vncleannes vvantonnes luxurie poyseninges enimities contentions emulations hatred stryfe dissentions sectes enuie murder dronkenes glouttonie and the lyke VVherof I foretell you as I haue tolde you before that they vvhiche doe thes thinges shall neuer attaine to the kyngdome of god VVe must all be presented before he tribunall of Christ and euerie man roceyue particularlie accordinge as he hathe donne in this lyfe good or euill euerye man shall receyue accordinge to his vvoorkes God spared not the Angels vvhen they sinned You shall geeue accounte of euerye idle vvorde at the daye of iudgement if the iuste shall scarce be saued vvhere shall the vvicked man and synner 〈◊〉 fevv are saued and a riche man shall hardlie enter into the kyndome of heauen All these thinges I saye and a thowsand more towchinge the seueritie of godes iustice the accounte which shal be demaunded at that daye will come into his mind that lieth a dyinge our ghostlye enimie which in this lyfe laboured to keepe these thinges from our eyes therby the easier to draw vs to sinne will now laye all and more too before our face amplyfiynge vrginge euerie pointe to the vttermost alleaginge alvvayes our conscience for his witnes VVhich when the poore sowle in dieinge can not deny it must needes terrifie her greatlie for so we see that it dothe daylie euen manie good and vertuous men S. Iereme reported of
degrees in the heauens what honour was that he did to helias in the sight of wicked Achab when he yelded the 〈◊〉 in to his hands and permitted hym to say that nether raine nor dewe should fall vppon the ground for certain yeres but by the woordes of his mouthe onely what honour was that he dyd to Elizeus in the sight of Naaman the noble Syrian whome he cured onelie by his woorde from the Liprosie and his bones after his death raysed by onelie touching he dead to lyfe finallie not to alleage more examples heerin what singular honour was that he gaue to all the Apostles of his sonne that as many as euer they layd hands on were healed from all infirmities as S. Lucke sayeth Nay whiche is yet more the verie girdles and napkins of S. Paul did the same effect and yet more than that also as many as came within the onelie shadow of S. Peter were healed from their diseases Is not this maruailous honour euen in this lyfe was there euer Monarche prince or potentate of the worlde whiche coulde vaunt of suche points of honor And yf Christ dyd this euen in this worlde to his seruants whereof notwithstanding he saith his kingdome was not vvhat honour shall we think he hath reserued for the worlde to come where his kingdome shall be where all his seruants shall be crowned as kings with hym An other declaration yet of this matter is layd down by diuines for opening of the greatnesse of this beatitude in heauen and that is the consideration of three places whereto man by his creation is appointed The first is his mothers wombe the second this present world the third is caelum Empireum whiche is the place of blysse in the lyfe to come Now in these three places we must holde the proportion by all reason whiche we see sensiblie to be obserued betwene the first two So that Looke in what proportion the socond doeth differ from the first in like measure must the third differ frō the second or rather muche more seing that the whole earth put together is by all Philosophie but as a pricke or small point in respect of the maruailouse greatnesse of the heauens By this proportion then we must say that as farre as the whole worlde dothe passe the womb of one priuate vvoman so muche in all beautie delites and maiestie dothe the place of blisse passe all this whole worlde And as muche as a man liuing in the worlde dothe passe a child in his mothers bellie in strength of bodie beautie witt vnderstanding learning and knowlege so muche and farre more doeth a Saint in heauen passe men of this worlde in all these things and many more besides And as muche horrour as a man wolde haue to turne into his mothers wombe againe so muche wolde a glorified soule haue to returne into this worlde againe The nyene moneths also of lyfe in the mothers wombe are not so litle in respect of mans lyfe in the world as is the longest lyfe vpon earth in respect of the eternall lyfe in heauen Nor the blyndenesse ignorance and other miseries of the childe in his mothers wombe are any way comparable to the blyndenesse ignorance other miseries of this lyfe in respect of the light cleare knovvlege and other felicities of the lyfe to come So that by this also some coniecture may be made of the matter whiche we haue in hand But yet to consider the thing more in particular it is to be noted that this glorie of heauen shall haue two partes the one called effentiall belonging to the soule the other called accidentall belonging to the bodie The essentiall cōststeth in the vision of God as shal be shewed after The accidentall consisteth in the chaunge and glorification of our flesh after the generall resurrection that is wherby this corruptible bodie of ours shall put on incorruption as S. Paul sayeth and of mortall become immortall All this flesh I saye of oures that now is so combersome aggreeueth the mynde that now is so infested with so many inconueniences subiect to so many mutations vexed with so many diseases defilede with so many corruptions replenished with so infinite miseries and calamities shall then be made g'oriouse most perfect to endure for euer without mutatiō to raigne with the soule worlde without end And for this purpose as diuines doe proue it shal be endewed with certayne qualities gyftes from God which holy S. Anselm whome in this matter I will folow doeth reckon to be seuen to wit beawtie agilitie fortitude penetrabilitie health pleasure perpetuitie all whiche ether want in the damned bodies or else the contraries thereof are fownd in the same And first touching the beautie of glorified bodies how great it shal bee our Sauiour hym selfe declareth when he sayeth At that daie shall the Iust shine as the sunne in the kingdome ef their father A maruailouse sayeing of Christ in humane sense almost incredible that our putrified bodies should shine become as cleare as the sunne VVhereas in the contrarie parte the bodies of the damned shall be as black and vglie as silthe it selfe The second qualitie is agilitie or velocitie whereby the glorified bodie is delyuered from this lumpishe heuinesse wherewith it was pestered in this lyfe and made as light as the Angels them selues whiche are spirits doe passe frome place to place with infinite swiftnesse as also doe ascend descēd of them selues against the nature of corruptible bodies whereas in the mean space the damned bodies shall be bound both hand foote not able to moue as the scripture signifieth The third qualitie is strengthe where withe the glorified bodie shall so abunde as Anselmus sayeth as he shall be able to moue the whole earth yf he wolde cōtrarywise the damned body shall be so weake impotent as he shal not be able o remoue the verie wormes frome his own face eyes The fowerth qualitie shall be penetrabilitie or libertie of passage whereby the glorisied bodie shal be able to pearse penetrate any other bodie as to goe thorough walles doores the earth or firmament without resistance contrarie to the nature of a corruptible bodie So vve see that Christ his bodie glorified after his resurrection passed in to his disciples the dores being shut and pearsed also the heauens at his ascention as the scripture sayeth The fyfthe qualitie is healthe vvhereby the glorified body shall be delyuered from all diseases paines of this lyfe and from all troubles and encombrances belonging to the same as sinne eating drinking sleeping and the like and shal be sett in a moste perfect and florishing state of healthe neuer decayable again vvhereas the damned bodie incontrarye maner shall be filled and stuffed vvith as many diseases paines torments bothe invvardlie and ovvtvvardlie as
as we may by the grace purchased vs in that sacrifice resist and conquer this appetite and so keepe our selues from seruitude of sinne that is from any consent or taste of sinne yf we will our selues And this is that noble and intire victorie whiche God promised so long agoe to euerie Christian soule by the meanes of Christ when he sayd Be not a feard for I am with thee stepp not aside for I thy God haue strengthened thee and haue assisted thee and the right hand of my iust man hathe taken thy defence Beholde all that fight against thee shal be confounded and put to shame thow shalt seeke thy rebelles shalt not find thē they shal be as thoughe they were not for that I am thy Lord and God Loe heere a full victorie promised vpon our rebelles by the helpe of the right hād of gods iust man that is vpon our disordinate passions by the ayde of grace fro Iesus Christ. And albeit these rebelles are not heere promised to be taken cleane awaye but onelye to be conquered and confounded yet is it sayed that they shal be as thoughe they vvere not VVherby is signified that they shall not hynder vs in the way of our saluation but rather further the same yf we will For as wilde beastes which of nature are fearse and wold rather hurt thā profitt mankinde being maistred and tamed become verie cōmodiouse necessarie for our vses so these rebelliouse passions of ours whiche of them selues wold vtterlie ouerthrowe vs being once subdued and mortified by gods graces and our owne diligence doe stand vs in singular steade to the practise and exercise of all kynde of vertues as choler or angre to the inkyndeling of zeale hatred to the pursewinge of sinne a hautie mynde to the reiecting of the world loue to the embracing of all great and heroicall attemptes in consideration of the benefites receaued from God Beside this the verie conflict and combate it selfe in subdewing these passions is left vnto vs for our greate good that is for our patience humilitie and victorie in this lyfe and for our merit glorie and croune in the lyfe to come as S. Paul affirmed of hym selfe and cōfirmed to all others by sexample Now then lest slothefull Christian goe putt his handes vnder his gyrdle as the scripture dayeth and saye There is a lyon in the 〈◊〉 and a lyonesse in the pathe redie to dououre hym that he dare not goe furthe of doors Let hym saye It is colde and therefore he dareth not goe to plovve Let hym saye it is vneasie to labour therfure he can not purge his vyneyarde of nettles and thystles nor buyld any wall about the same That is let hym saye his passions are strong therfore he can not conquere them his body is delicate and therfore he dare not put it to trauayle the way of vertuouse lyfe is hard and vneasie and therfore he can not applye hym selfe therunto Let hym saye all this and muche more which ydle and slothefull Christians doe vse to bryng for their excuse let hym alleage it I say as muche and as often as he will it is but an excuse and a false excuse and an excuse moste dishonorable detractorie to the force of Christ his grace purchased vs by his bytter passion that now his yoke should be vnpleasant seing he hathe made it sweete that now his burden shoulde be heauie seing he hathe made it light that now his commaundementes should be greeuous seinge the holie ghoste affirmeth the contrarie that now we should be in seruitude of our passions seinge he hathe by his grace delyuered vs and made vs truelie free If God be vvith vs vvhoe vuill be against vs sayeth the Apostle God is my helper and defender saveth holie Dauid vvhome shall I feare or tremble If whole armies should rise against me yet will I allway hope to haue the victorie And what is the reason for that thouv are uvith me o lord thow fyghtest on my syde thou assistest me with thy grace by helpe whereof I shall haue the victorie thoghe all the squadrones of my enemies that is of the fleshe the world and the deuill should ryse against me at once and I shall not onelie haue the victorie but also shall haue it easilie and with pleasure and delite For so muche signifieth S. Iohn in that hauing saide that the commaundementes of Christ are not greeuous he in ferreth presētlie as the cause thereof Quoniam omne quod natum est ex deo vincit mundum For that all whiche is borne of God conquerith the worlde that is his grace and heauenlie assistance sent vs from God doeth bothe cōquer the world with all difficulties and temptations therof and also maketh the commaundements of God easie and vertuous lyfe most pleasant and sweete But perhappes you will saye Christ him selfe confesseth it to be a yoke and a burden how then can it be so pleasant and easie as you make yt I answer that Christ addeth that it is a sweete yoke and a light burden VVherby your obiection is taken away and also is signified further that there is a burden whiche greeueth not the bearer but rather helpeth and refresheth the same as the burden of fethers vppon a byrdes backe beareth vpp the byrd and is nothinge at all greeuous vnto her So also thoghe it be a yoke yet is it a sweete yoke a comfortable yoke a yoke more pleasant than hony or hony combe as sayeth the prophet And whie so because we drawe therin with a sweete companion we drawe with Christ that is his grace at one end and our endeuour at the other And because when a great oxe a litle doe drawe together the weight lyeth all vppon the greater oxe his necke for that he beareth vp quite the yoke from the other therof it cometh that we draweing in this yoke together with Christ whiche is greater than we are he lighteneth vs of the whole burden onelie requireth that we should goe on with hym comfortablie and not refuse to enter vnder the yoke with hym for that the payne shal be his and the pleasure oures This he signifieth expresselie when he sayeth come you to me all that labour and are heauie loden and I will refreshe you Heere you see that he moueth vs to this yoke onelie therby to refreshe and disburden vs to disburden vs I saye and to refreshe vs and not any waye to loade or agreeue vs to disburden vs of the heauye loadinges and yokes of this world as from the burden of a guiltie conscience the burden of care the burden of melancholie the burden of enuye hatred and malice the burden of pryde the burden of ambition the burden of couetousnes the burden of wrathe the burden of feare the burden of wickednesse and hell fire it selfe From all these burdens and miserable yokes Christ wold delyuer
vs by coueringe our neckes onelie with his yoke and burden so lightned and sweetned by his holy grace as the bearinge therof is not trauailsome but most easie pleasant and confortable as hathe bene shewed An other cause why this yoke is so sweete this burden so light and this vvaie of gods commaundemētes so pleasant to good men is loue loue I meane tovvards God whose commaundementes they are for euery man can tell and hathe experienced in hym selfe what a strong passion the passion of loue is and how it maketh easie the verie greatest paynes that are in this world VVhat maketh the mother to take suche paynes in the bringing vpp of her child but onelie loue what causeth the wyfe to sytt so attentyue at the bedde syde of her sycke husbande but onelie loue what moueth the beastes and byrdes of the ayer to spare from their owne foode and to endaunger their own lyues for the feedinge and defendinge of their litle ones but onelie the force of loue S. Austen doeth prosecute this pointe at large by many other examples as of Marchantes that refuse no aduenture of sea for loue of gayne of huntars that refuse no season of euill weather for loue of game of soldiers that refuse no daunger of deathe for loue of spoyle And he addeth in the end that yf the loue of man can be so greate towardes creatures heere as to make labour easie ī deede to seeme no labour but rather pleasure how muche more shall the loue of good men towardes god make all their labour comfortable whiche they take in his seruice This extreme loue was the cause whie all the paynes afflictiōs which Christ suffered for vs seemed nothing vnto hym And this loue also was the cause why all the trauailes tormentes whiche many Christianes haue suffered for Christ seemed nothing vnto them Imprisonmēntes tormentes losse of honour goodes and lyfe seemed tryfles to diuers seruantes of God in respect of this burning loue This loue droue infinite virgines and tender children to offer them selues in tyme of persecutiō for the loue of him which in the cause was persecuted This loue caused holye Apollonia of Alexandria beinge broght to the fyre to be burned for Christ to slypp out of the handes of suche as ledde her ioyfullie to runne into the fire of her selfe This loue moued Ignatius the auncient Martyre to saye being condemned to beastes 〈◊〉 leste they wolde refuse his bodie as they had done of diuers Martyres before that he wolde not permitt them so to doe but wolde prouoke and styrre them to come vpō hym and to take his lyfe from hym by tearing his body in peeces These are the effectes then of feruent loue which maketh euen the thinges that are most difficult and dreadfull of them selues to appeare sweete and pleasant and much more the lawes and commaundementes of God whiche in them selues are moste iust reasonable holye and easie Da amantem sayeth S. Austen speaking of this 〈◊〉 sentit quod dico S. autem srigido loquor nescit quid loquar Geue me a man that is in loue with God and he feeleth this to be true whiche I saye but yf I talke to a colde Christian he vnderstandeth not what I saye And this is the cause whie Christ talking of the keeping of his cōmaundementes repeateth so often this woorde loue as the onelye sure cause of keeping the same for wāt whereof in the world the world keepeth them not as there he sheweth If you loue me keepe my commaundementes sayeth he and againe He that hathe my commaundementes and keepeth them he is he that loueth me Agayne He which loueth me will keepe my commaundement and he that loueth me not keepeth not my comaundemētes In which last woordes is to be noted that to the louer he sayeth his cōmaundement in the singular number for that to suche a one all his commaundementes are but one commaundement according to the sayeing of S. Paul That loue is the fullnesse of the lauve For that it comprehendeth all But to hym that loueth not Christ sayeth his commaundementes in the plurall number signifyeing thereby that they are bothe many and heauie to hym for that he wanteth loue whiche should make them easie VVhiche S. Iohn also expresseth when he sayeth this is the loue of God when we keepe his commaundementes and his commaundementes are not heauie That is they are not heauye to hym whiche hathe the loue of God otherwyse no maruaile thoughe they be moste heauie For that euerie thing feemeth heauie whiche we doe against our lyking And so by this also gentle reader thow mayest gesse whether the loue of God be in thee or no. And these are two meanes now wherby the lyfe of good men is made easie in this worlde There folow diuers other to the end that these negligent excusers may see how vniust and vntrue this excuse of theyrs is cōcerninge the pretended hardnes of vertuous lyuing whiche in verie deede is indewed with infinite priuileges of comfort aboue the lyfe of wicked men euen in this world And the next that I will name for example sake after the former is a certaine speciall and peculiar light of vnderstanding pertayning to the iust and called in scripture prudentia sanctorum The wisdome of Saintes which is nothing eles but a certayne sparkle of heauenlie wisdome bestowed by singular priuilege vpon the vertuouse in this lyfe wherby they receyue moste comfortable light and vnderstanding in spirituall matters especiallie towching their owne saluation thinges necessarie therunto Of whiche the prophet Dauid meant when he sayed notas mihi fecisti vias vitae Thow hast made the wayes of lyfe knowen to me Also when he sayde of hym selfe Super senes intellexi I haue vnderstoode more than olde men And agayne in an other place Incerta occulta sapientiae tuae manifestasti mihi Thow hast opened to me the vnknowen and hydden secretes of thy wisedome This is that light wherwith S. Iohn sayeth that Christ lighteneth his seruantes as also that vnction of the holye ghoste whiche the same Apostle teacheth to be geuen to the godlie to instructe them in all thinges behoofefull for their saluation In like wyse this is that writing of gods lawe in mennes hartes whiche he promiseth by the prophet Ieremie as also the instruction of men immediatlye from God him selfe promised by the prophet Esaye And finallie this is that soueraigne vnderstanding in the lawe commaundementes and iustificationes of God whiche holy Dauid so muche desired and so often demaunded in that most diuine psalme whiche begynneth Blessed are the unspotted in the uvaye That is in this lyfe By this light of vnderstandinge supernaturall knowlege feeling from the holie ghost in spirituall thinges the vertuouse are greatlie holpen in the waye of rightetousnes for that they are made able to