The sinners guyde A vvorke contayning the whole regiment of a Christian life, deuided into two bookes: vvherein sinners are reclaimed from the by-path of vice and destruction, and brought vnto the high-way of euerlasting happinesse. Compiled in the Spanish tongue, by the learned and reuerend diuine, F. Lewes of Granada. Since translated into Latine, Italian, and French. And nowe perused, and digested into English, by Francis Meres, Maister of Artes, and student in diuinitie.

Against them that excuse themselues, saying, that the way of Vertue is rough, sharpe, and difficult. CHAP XXVIII.

WOrldly and carnall men are wont also to bring another excuse, that they may seeme not with∣out cause to haue left and eschewd Vertue and Religion, saying, that it is rough and difficult: albeit they are not ignorant that this difficulty ariseth not from vertue her selfe,* 1.1 (for she is a friend vnto reason, and very well agreeth with the nature of a reasonable creature) but from the euill inclination of our flesh, and our wicked ap∣petities: which taketh the originall from sinne.* 1.2 Hence it is that the Apostle sayth; that the flesh lusteth against the spirit, and the spirit against the flesh, and that these two doe striue between themselues.* 1.3 And in another place, he sayth: I delight in the law

of God, concerning the inner man: But I see another law in my mem∣bers, rebelling against the law of my minde, and leading me captiue vnto the law of sinne, which is in my members. By which words the Apostle meaneth; that the law of God and Vertue doe very well agree with the superiour part of our soule, which altoge∣ther is spirituall, in which the vnderstanding and the will is: but her watch and warines is hindered by the law of the members: and this happeneth of the euill inclination & corruption of our appetites, and the passions arising from them, which are aduer∣saries to the superiour part of the soule, and to God himselfe; which discord & contrariety is the cause of all this difficulty.

For this cause many alienate themselues from Vertue, albeit otherwise they highly account of it, as also sicke men doe, who although they desire health, yet they abstayne from and abhor medicines, because they suppose them to be bitter and of euill tast. Wherefore if we take this errour and opinion from men, I take it that we shall performe a thing not to be repented of: for this is the onely stay and let that hindereth them from Ver∣tue: besides this difficulty there is nothing in Vertue, which is not greatly and especially to be desired and affected.

¶ How the grace giuen vs by Christ, doth make the way of Vertue easie and pleasant.

FIrst of all, in this place we must know that the chiefest cause of this errour is, that men onely looke vpon this small diffi∣culty, which is found in Vertue, and lift not vp theyr eyes to those Diuine helps,* 1.4 which God sendeth to ouercome it. The errour of the seruant of Elizeus was of this kinde, who seeing the army of the Syrians compassing the Citty, and Horses and Cha∣rets begirding the house of the Prophet, saw not the army of the Lord prepared for his defence, vntill his eyes were opened by the prayer of the Prophet of God; & then he saw that there were moe defenders then offenders. Of the same kinde and semblance is the errour of them of whom we now speake, for when as they perceaue and feele in themselues the difficulty of Vertue, and not hauing felt the graces and helpes, that God fendeth for the attainement of Vertue and piety, they pull back their foote, and shrink away from Vertue.

Tell me if the way of Vertue be so difficult, why doth the Prophet say:* 1.5 I haue had as great delight in the way of thy testimo∣nies, as in all riches. And in another place; The iudgements of the Lord are truth,* 1.6 they are righteous altogether: and more to be desired then gold, yea, then much fine gold: sweeter also then bonny, and the honny-combe: So that the Prophet not onely granteth that, that all we yeeld vnto Vertue, that is, admirable excellency and dig∣nitie, but also that which the world denieth, that is, sweetnesse, pleasantnes, and delectation. For thys cause not without good reason thou mayst perswade thy selfe that those, who doe so ag∣grauate and exaggerate this burthen, and doe imagine to them∣selues that it is so heauy and so vnsupportable, (although they be Christians, and liue vnder the couenaunt of grace) yet they haue not tasted of thys misterie.

O thou wretched man, thou that sayest thou art a Christian, tell me why Christ came into the world? Why he shedde his blood? why he ordained his Sacraments? why he sent his holy Spirit into the world? what is meant by the word Gospell? what by the word Grace? and what is the meaning of this most famous and excellent name IESVS? If thou knowest not, enquire of the Euangelist,* 1.7 and he will tell thee: Thou shalt call his Name IESVS, for hee shall saue his people from their sinnes. What other thing meaneth the name of Sauiour & Deliuerer? What other thing to be saued and deliuered from sinnes, then to obtaine pardon for vs for our sinnes past, & grace to eschew those to come? For what other cause came the Sauiour into the world, but that he might helpe thee, and further thy salua∣tion? Why would he dye vppon the Crosse, but that he might kill sinne? Why would he rise from the dead, but that he might raise thee, and might make thee to walke in newnesse of lyfe? Why did he shed his blood, but that he might make a medicine or a plaister, to heale and cure thy woundes? For what other cause did he institute & ordaine Sacraments in his Church, but to strengthen thee in the progresse of righteousnesse? What o∣ther is the fruite of his most bitter passion, and comming into this world, but that he might make the way to heauen plaine & smooth, which before was sharpe and rough with thornes, and that he might make it passable and easie to be iourneyed? This

is that which Esay fore-told should come, that in the dayes of the Messias,* 1.8 Euery valley should be exalted, and euery mountaine & hill should be made low, and the crooked should be strait, & the rough places playne. To be briefe, besides all these, why was the holie Ghost sent from heauen, but that thy flesh might be turned in∣to spirit? And why did he send him in the forme of fire, but that he might inflame thee as fire, and illuminate thee, and trans∣forme thee into himselfe, and lift thee on high, from whence he himselfe first came? To what end profiteth grace, & all the vertues which proceede from it, but that they may make easie and light the yoke of the Lord? that they might make his ser∣uice tollerable? that they might make men couragious in tribu∣lations? to hope in perrils, and ouercome in temptations? This is the beginning, thys the middle, and this the end of the Gos∣pell.

It is necessary also to know, that as Adam an earthly man & a sinner, made all men earthly and sinners; so Christ a heauen∣ly man and a righteous, made all men heauenly and righteous. What other thing haue the Euangelists written? What other thing be the promises sent vnto vs from the Prophets? & what other thing haue the Apostles preached? This is the summe of all Christian Diuinitie, thys is that abreuiated worde, which the Lord made vpon the earth. Thys is that consummation and abreuiation,* 1.9 which Esay sayth he heard of the Lord, vppon which followed so great riches of righteousnes & vertues in the world.

But let vs declare a little more plainly those things which we haue spoken.* 1.10 I demaund of thee, from whence thinkest thou that this difficulty ariseth, which is found in Vertue? Thou wilt say, from the wicked inclination of the hart, and from our flesh conceaued in sinne: for the flesh gainesayeth the spirit, and the spirit resisteth the flesh, as two contraries between themselues. Let vs imagine that God calleth thee, and saith vnto thee; Man come hether; I will take from thee that hart thou hast, and will giue thee a new one, I will giue thee strength also, by vvhich thou shalt be able to represse and hold vnder thy appetites and euill concupiscences. If God promise this vnto thee, shall the way of Vertue yet seeme difficult vnto thee? It is certaine that

it shall not. I pray thee what other thing is it, that God so often hath promised vnto thee? that he hath so often auerred in the holy Scriptures? Heare what the Lord spake in times past by his Prophet Ezechiell, speaking especially to them, vvho lyue vnder the couenaunt of grace. And I will giue them, sath he, a new hart,* 1.11 and I will put a new spirit within theyr bowels: and I vvill take the stony hart out of their bodies, & will giue them a hart of flesh, that they may walke in my statutes, and keepe my iudgements, & exe∣cute them: and they shall be my people, and I will bee their GOD. Hetherto the Prophet. Why then doost thou doubt ô man? Is not God sufficient to performe his promise? And if he shall performe his promise, and keepe his credite with thee, shalt thou not be able with his helpe and ayde, to walke in his statutes? If thou shalt deny the first, thou wilt make God a rash and false promiser, and that is exceeding great blasphemie: but if thou shalt say, that thou are not yet with all his helpe able to walke in his statutes and obserue his iudgements, thou makest GOD an impotent prouider and fore-seer, whilst he would haue man to sweare to that he is not able to doe, by giuing him a remedie vnsufficient, which in like manner is false. What other doubt then is there? Why should not Vertue haue force to mortifie these euill inclinations, which fight with thee, and which make the way of Vertue seeme difficult?

Thys is one of the chiefest fruites of the tree of Lyfe, vvhich the Lorde hath sanctified by his blood. The Apostle confir∣meth this,* 1.12 when he saith; Our old man is crucified with Christ, that the body of sinne might be destroyed, that hencefoorth wee should not serue sinne. The Apostle in thys place, by the old man and the body of sinne, vnderstandeth our sensuall appetite, with all the euill inclinations that proceede from it. Hee sayth, that thys to∣gether with Christ is crucified-vppon the Crosse: for by thys most noble and excellent sacrifice, we haue obtayned grace and strength to weaken and debilitate this Tyrant, so that wee are free from the seruitude of sinne, as before I haue shewed. Thys is that great victorie, & that great benefit, which the Lord pro∣miseth by Esay, saying: Feare thou not, for I am with thee: be not afraid,* 1.13 for I am thy God: I will strengthen thee, and helpe thee 〈◊〉〈◊〉 I will sustaine thee with the right hand of my iustice. Behold, all they

that prouoke thee, shall be ashamed, and confounded: they shall be as nothing, and they that striue with thee shall perrish. Thou shalt seeke them, and shalt not finde them: to wit, the men of thy strife, for they shall be as nothing, and the men that warre against thee, as a thing of naught. For I the Lord thy God wil•• hold thy right hand, saying vnto thee, Feare not, I will helpe thee. Thys sayth Esay. Tell me, who shall faile hauing such an helper? Who will be faint-harted and discouraged, who will feare, or dread his owne wicked passions, seeing that grace doth thus vanquish and ouercome them?

¶ An aunswer to certaine obiections.

IF thou shalt say vnto me, that alwayes some reliques remaine in a man, which accuse him, and doe beare witnes against the righteous,* 1.14 as we reade in the booke of Iob. The same Prophet answereth vnto this, saying: They shall be as though they were not. For although they remaine, they remaine onely for our exer∣cise, and not to our ruine: they remaine that they may stirre vs vp, & not intangle vs in the snares of sinnes; they remaine that they may yeeld vs occasion to attaine a crowne, and not to ouer∣throw vs, and cast vs downe: they remaine for our tryumph, & not for theyr conquest: to be briefe, they remaine so to profit vs, that they are for our tryall & humiliation, that we may know our selues, and our owne weakenes, that thereby wee may ac∣knowledge the glory and grace of God; so that thys remainder doth redound to our commodity. Whereupon, euen as wilde beasts according to theyr nature are hurtfull vnto men, and yet when they are tamed, doe them good seruice; so when as the purturbations of our soule are gouerned and moderated, they helpe vs in many exercises of vertue.

Goe to then, tell me: If God doth thus strengthen and de∣fend thee, who vpon the earth shal be able to hurt thee? if God be for thee,* 1.15 who is against thee? The Lord is my light, sith the Prophet, and my saluation, whom shall I feare? the Lorde is the strength of my life, of whom shall I be afraid? When the wicked, euen mine enemies and my foes came vpon me to eate vp my flesh, they stumbled and fell. Though an host pitched against mee, myne hart should not be afraid: though warre be raised against me, I will trust in this. Truely my brother, if thou beest not mooued by thys

promise to serue God, thou art very slothfull and vild, I will not say vncleane and corrupt? And if these words are not of credite with thee, thou art a very Infidell. It is God, who saith vnto thee, that he will giue thee a new essence, and will make thy stony hart fleshy, and will mortifie thine affections; and that he will so change thine estate, that thou shalt not know thy selfe: when thou seekest for thine affections and passions thou shalt not finde them, he shall make them so weake and infirme. What could he promise more, what canst thou further expect and hope for? what is wanting vnto thee but a liuely Fayth, and aliuely Hope, that thou mayst trust in God, & shroud thy selfe vnder his almighty arme?

* 1.16 Surely, I thinke that thou canst aunswer nothing at all vnto these things, except perhaps thou wilt say, that thy sinnes are many and great, and therefore this grace is denied vnto thee. Vnto this I aunswer, that thou canst not offer greater iniury vn∣to God, then to say so, seeing that by these words thou doest signifie that there is somthing for which God eyther will not or cannot helpe his creature, when as he is conuerted vnto him, and desireth mercy and pardon at his hands. I would not that thou shouldest credite me, credite that holy Prophet, who then seemed mindfull of thee, and was willing to helpe thee, & meete with thine infirmities, when he writ these things, saying: Now when all these things shall come vpon thee,* 1.17 eyther the blessing or the curse, which I haue set before thee, and thou shalt turne into thine hart, among all the nations whether the Lord thy God hath driuen thee, and shalt returne vnto the Lord thy God, and obey his voyce in all that I commaund thee this day: thou and thy children with all thine hart and with all thy soule: then the Lord thy God will cause thy captiues to returne, and haue compassion vpon thee, and will re∣turne, to gather thee out of all the people, where the Lord thy God had scattered thee, and will bring thee into the land which thy fathers possessed, and thou shalt possesse it. And a little after: The Lord thy God will circumcise thine hart, and the hart of thy seede, that thou ••ayst loue the Lord thy God with all thine hart, and with all thy soule, that thou mayst liue. O that the Lord would now circum∣cise thine eyes, and take thee out of this darknes, that thou migh∣test clearely see this manner of circumcision. Be not so ignorant

and rude,* 1.18 that thou shouldest deeme this circumcision to be corporall: for of such a circumcision our hart is not capable. What circumcision then is this, which the Lord here promiseth? Surely it is the superfluity of our affections, and of our euill ap∣petites, which springeth from our hart, and bringeth great hin∣derance to our Diuine loue. He promiseth therfore that he will circumcise, and lop off all the barren and hurtfull branches with the knife of his grace: that our hart being so pruned and cir∣cumcised, may imploy and bestow all his strength vpon the branch of the Diuine loue. Then thou shalt be a true Israelite, then thou shalt be circumcised of the Lord, when hee shall take away, and cut out from thy soule the loue of this world, and shall let nothing remayne in it, besides the entire loue of God.

I would haue thee diligently to marke, that that which God in this place promiseth to doe, that he doth commaund thee to doe in another place, that when thou art conuerted vnto him, thou shouldest doe it thy selfe,* 1.19 saying: Circumcise the foreskinne of your hart. &c. And how Lord? that which thou promisest to doe thy selfe, now thou commaundest that I should doe it my selfe? if I must doe it, how doest thou promise that thou thy selfe wilt performe it? This question is aunswerrd by the words of Augustine,* 1.20 who sayth: Lord giue that thou commaundest, and commaund what thou wilt. So that he be the same, vvho commaundeth me what I ought to doe, and he, that giueth me grace to doe it. Therfore in one and the selfe same thing, both the commaundement and the promise are found: and God and man doe one and the selfe same thing, he as the principall and chiefest cause,* 1.21 but man as a cause lesse principall. So that God in this busines carrieth himselfe to man as a Paynter, who guideth the pencill in the hand of his Scholler, and so maketh a perfect picture: two perfit this worke, but more honour be∣longeth to the one then to the other. So also God worketh with vs in this busines, after an absolute manner, man hath not wherein to glory,* 1.22 but to glory with the Prophet, and say: Lord, thou workest all our works in vs.

Therefore be thou mindfull of these words; for by them thou mayst interpret all the commaundements of God. For all

that he commaundeth thee to doe, he promiseth also that he will doe it with thee.* 1.23 When as therfore he commaundeth thee, to circumcise thine hart, he sayth also that he will circumcise it: so when he commaundeth thee, that thou shouldest loue him aboue all things, he bestoweth grace vpon thee, that thou mayst be able so to loue him. Hence it is that the yoke of the Lord is sayd to be sweete. For there be two that draw it, God & man; and so that which seemed and was difficult vnto nature, the Di∣uine grace doth make it light and sweet. Wherefore the Pro∣phet after the fore-sayd words, doth proceede further, and say: This commaundement which I commaund thee this day,* 1.24 is not hid from thee, neyther is it farre of: It is not in heauen, that thou shouldest say, who shall goe vp for vs to heauen, and bring it vs, and cause vs to heare it, that we may doe it? Neyther is it beyond the Sea, that thou shouldest say, Who shall goe ouer the Sea for vs, and bring it us, and cause vs to heare it, that we may doe it? But the word is very neere vnto thee, euen in thy mouth, and in thine hart for to doe it. In which words the holy Prophet would altogether take away that diffi∣culty, which carnall men imagine to be in the precepts of the Lord: for they onely looking to the law of the Lord without the Gospell, that is, to those things that are commaunded, and not to the grace, which is giuen to obey and walk in those com∣maundements: they accuse the law of difficulty, saying that it is greeuous, heauy, & difficult, not considering that they expresly contradict Saint Iohn,* 1.25 who sayth: For this is the loue of God, that we keepe his commaundements, & his commaundements are not gree∣uous: for all that is borne of God, ouercommeth the world: That is, all they that haue conceaued the spyrit of God in their soules, by meanes of whom they are regenerated, and made his sonnes, whose spirit they haue receaued, all these haue God in them, who dwelleth in them by grace: and they can doe more then all that that is not God, and so neyther the world, nor the deuill, nor all the power of hell can hurt them. And here-vpon it fol∣loweth, that although the yoke of Gods commaundements be heauy and burthenous, yet that newe strength and fortitude, which is giuen by grace, doth make it light and tollerable.

¶ How Charity also maketh the way easie and pleasant, which leadeth vnto heauen.

WHat wilt thou think, if to all these precedent another help be ioyned, which is deriued in vs from Charity? For it is certaine that it is one of the most principall conditions of Cha∣rity, to make the yoke of the Diuine law most sweet.* 1.26 Wherfore, as Saint Augustine sayth: by no manner of meanes the labours of louers are burthenous or combersome, but are delightfull and pleasurable, as the labours of Hunters, Fowlers, and Fishers. For in that which is loued, eyther there is no labour, or the la∣bour is loued.* 1.27 And in another place: He that loueth, sayth he, laboureth not.: For all labour is contrary vnto them that doe not loue. It is onely loue, that blusheth at the name of diffi∣culty. What is it that maketh, that a mother doth not feele the continuall labours and troubles, which she hath in bringing vp her children, but onely loue? What is it that maketh an honest and a good vvife, to attend night and day vpon her weake and sickly husband, but onely loue? What doth moue beasts also, that they are so carefull to bring vp and foster their young ones, and to giue them meate from their owne mouthes, that theyr yong may haue to eate; what doth moue them I say so to trou∣ble and torment themselues, that they may liue safely, and what doth moue them so strongly to defend them endangering their owne lifes, but true loue? What is the cause why Saint Paule sayd with so magnanimous a spirit:* 1.28 Who shall seperate vs from the loue of Christ, shall tribulation, or anguish, or persecution, or fa∣mine, or nakednes, or perill, or sword? As it is written, For thy sake are we killed all day long: we are counted as sheepe for the slaughter. Neuertheles, in all these things we are more then conquerers through him that loued vs. For I am perswaded that neyther death, nor life, nor Angels, nor principalities, nor powers, nor thinges present, nor things to come, nor height, nor depth, nor any other creature shall be able to seperate vs from the loue of God, which is in Christ Iesus our Lord. What is the cause, why the holy Martyrs of Christ, so feruently desired martirdome, as the hart desireth the water brookes, but true loue? What is the cause, why Saint Lawrence lying vpon the Gridiron, in the midst of his torments sayde

cheerefully, that the flames did comfort and refresh his limbs, but that great desire,* 1.29 by which he longed for martirdom, which was kindled with the flames of this loue? For true loue think∣eth nothing hard, nothing bitter, nothing greeuous, nothing deadly: as Petrus Rauennas sayth. What sword, what wounds, what paynes, what death can preuaile against perfect and true loue? Loue is an impenetrable coate offence, it resisteth darts, it beateth backe the sword, it tryumpheth ouer dangers, it scor∣neth death; if it be loue, it ouercommeth all things. Therefore ô man loue God, loue him wholy, that thou mayst ouercome and subdue all sinnes without labour. The warre is pleasant, and the combat delicate onely by loue to carry the victory ouer all crimes and vices. This sayth he. Neyther is true loue con∣tent, if it conquer all labours and troubles, but the very nature of loue, desireth to sustaine moe labours and troubles for his sake, whom it affecteth. Hence ariseth that ardent desire of mar∣tyrdome, which righteous and truly religious men haue, that is, to shed and poure forth their blood for him, who first shed his for them: and when they cannot come vnto that they desire, they rage against themselues, becōming their owne tormenters; for they doe torment their bodies by hunger and thirst, by cold and heate, and by many other afflictions, and by such works af∣ter some manner they satisfie their desire. This Idiome and propriety the louers of this world vnderstand not, neyther can they imagine, how he can be loued so ardently whom they so abhorre, and on the contrary part, that they are so abhorred for that, which they so tenderly loue: and yet this is the truth of the thing.* 1.30 We reade in the Scriptures, that the Aegyptians had for their Gods vnreasonable creatures, and that they did worship them. But the Israelites called them an abhomination, and that which they called their God, the Israelites killed, and sacrificed to their true God. After the same manner also the righteous, as the Israelites, call the Gods of this world an abhomination, as are honours, pleasures, and riches, which notwithstanding the the world adoreth; these false Gods the righteous as abhomi∣nations doe sacrifice to the glory of their true God. So he that would offer an acceptable sacrifice to God, let him haue an eye to that, which the world adoreth, and let him offer that; and

let him embrace that, which the world abhorreth. Doe not they seeme vnto thee to haue so done, who after that they had recea∣ued the first fruites of the holy Spirit, departed from the Councel, reioycing,* 1.31 that they were coūted worthy to suffer rebuke for the name of Iesus? What sayest thou vnto these things? that which can make bonds, whyps, fire, and other torments sweet, shall it not make the obseruation and keeping of the commaundements of God sweet? Thou errest my brother, thou errest, not knowing the nature of Vertue, and the force of charitie and the Diuine grace.

¶ Of other things, which make the way of saluation easie & sweete.

THis that we haue hetherto said, is sufficiēt to take away that common impediment, which many alledge. But let vs put the case that this is not, which wee haue spoken of, and there∣fore this way is hard and difficult: I pray thee tell mee, why should it be troublesome and grieuous vnto thee, to do that for thy soule, which thou refusest not to doe for thy body? Shall it seeme a great thing vnto thee, to suffer a little trouble here, that hereafter thou maist escape eternall torment? What would not the rich couetous man buried in hell willingly doe, if he might haue licence to come into the world againe, that he might a∣mend his errors? It is not meete, that thou shouldest doe lesse now, then he would doe, seeing that, if thou doost perseuere in thy wicked maliciousnesse, the same torments remaine for thee, and therefore thou oughtest to haue the same desire.

Furthermore, if thou wouldest diligently perpend and con∣sider, the manifold and great things, that GOD hath doone for thee, and greater, which he hath promised thee; and also thy hainous sinnes, by which thou hast offended him; moreouer, the great torments which the Saints haue suffered, but most of all, those exceeding great ones, which the Holy of Holies him∣selfe hath borne, without doubt it would shame thee to be vn∣willing to abide so little for the loue of God; yea to be vnwil∣ling to flie that which delighteth thee.* 1.32 Therfore Saint Bernard saith: The afflictions of thys world are not worthy of the fault past, which is pardoned, nor of the present grace of consolation,

which is giuen, nor of the future glory, which is promised vnto thee. Euery one of these considerations ought worthily to moue vs to enter into this way, although it be very laborious. But, that we may confesse the truth, although our life in euery part, and in euery proceeding, is grieuous, and full of tribulations, yet without cōparison, greater is the griefe & trouble, that is found in the lyfe of wicked men, then that which is found in the life of good men.* 1.33 For although to goe or walke in the way be labori∣ous, for which way soeuer thou walkest, at the length thou shalt be wearie, yet much greater is the trouble of him, who walketh blindly and often dasheth his feete against the stones, then of him, who goeth with open eyes, and seeth where and howe he passeth. Seeing therefore that our life is a way, it cannot be, but man must be wearied, vntill he come to the place of re••••. But a sinner who vseth not the light of reason, but his own affections, and is gouerned by the perturbations of his minde, it is certaine that he walketh blindfold: for there is not any thing founde in the world more blinde then the perturbations of the mind. But good men who are gouerned of reason, when they meete with rockie and breake-necke downfalls, they shun them, and so they walke with lesser labour, and with greater securitie.

That great wise man long agoe vnderstood this, and there∣fore said:* 1.34 The way of the righteous shineth as the light, that shineth more and more vnto the perfect day: But the way of the wicked is as the darknes, they know not wherin they shall fall. Neyther is the way of the wicked onely obscure and darke,* 1.35 as Salomon sayth here, but also difficult, slipperie, and full of Caues & Dennes, as Da∣uid saith: that thou mayst thereby learne, how often they flyp and slide, that tread in that path. Besides, in thys short and small trouble, which meeteth with the godly, a thousand kind of helps are giuen, which doe lighten & diminish this trouble. For prin∣cipally, the presence & fatherly prouidence of God doth help, which guideth them: and the grace of the holy Ghost, which encourageth them; & the Sacraments which strengthen them, and the Diuine consolations, which cheere them, and the ex∣amples of good men, which comfort them, and the holy Scrip∣tures which teach them, and the peace of a good conscience, which doth ioy them, and lastly the hope of glory, which ma∣keth

them constant and vnmoueable, with a thousand other graces and benefits of God, which maketh thys way so easie & pleasant to the walkers in it,* 1.36 that they say with the Prophet; How sweet are thy promises vnto my mouth: yea, more then Honny vnto my mouth. Let it be whosoeuer it will that considereth of this thing diligently, he shal find very many authorities of scrip∣ture concerning this matter; notwithstanding some of them make thys way harde and sharpe, others make it easie, light, and pleasant.* 1.37 For the same Prophet in another place sayth: For the wordes of thy lippes, I haue kept straight and difficult wayes.* 1.38 And in another place: I haue had as great delight in the way of thy testimonies, as in all riches. For thys way hath two things, Difficulty and Suauitie: the one by reason of nature, the other by reason of grace: & so that which is difficult by reason of the and, is made sweet & pleasant by reason of the other. As well the one as the other,* 1.39 the Lord sheweth when he sayth, that his yoke is easie, and his burthen light. For when he calleth it his yoke, he signifieth the heauines, which is in the way of the Lord, but when he calleth it easie, he intimateth facilitie, which is in respect of the grace that is giuen.

But if thou shalt demaund of me, how both it can be a yoke, and easie and light, seeing that it is of the nature of a yoke to be heauy? I aunswer, that the reason of it is this; because the Lord maketh it easie and light,* 1.40 as he promiseth by his Prophet: And I will bee to them, as hee that taketh of the yoke from theyr iawes. What maruell is it then, if the yoke be light, seeing the Lord supporteth, easeth, & as it were carrieth it himselfe? If the bush burned & was not consumed,* 1.41 because the Lord was in it, what maruell is it, that it is a burthen, and also light; if the same Lord be in it, who helpeth vs to carry it? Wilt thou that I shall show thee as well the one as the other, in one and the selfe same per∣son? heare what the Apostle sayth:* 1.42 We are afflicted on euery side, yet are we not in distresse: in pouertie, but not ouer-come of pouer∣tie. We are persecuted, but not forsaken: cast downe, but we perrish not. Behold, here on the one side trouble and distresse, and on the other side comfort and consolation, which the Lord giueth in them. The same thing also the Prophet Esay, insinuateth, when he sayth;* 1.43 They that waite vpon the Lorde, shall renue theyr

strength: they shall lift vp the wings as the Eagles: they shall runne, and not be wearie, and they shall walke and not faint. Doost thou not see, that the yoke is here made light through grace? Doost thou not see here, that the strength of the flesh is changed into the strength of the spirit? Or that I may speake better, the strength of man, into the strength of God? Doost thou not see how the holy Prophet doth not conceale eyther the trouble or the ease? Therefore, thou hast not my brother any cause, for which thou shouldest shrinke from this way, albeit it be rough and difficult, seeing that there be so many and so great meanes, which make it plaine and easie.

¶ All the precedent matters are proued by examples to be true.

BVT if all those things, which hetherto we haue spoken, can not conquer and breake open thy hard and obdu•••••• hart; and thine incredulitie be like that of Saint Thomas, who would not beleeue, vnlesse he first saw, and touched: yet I will vnder∣goe this labour, that at the length I may satisfie thee. For I will not grutch to take any paines, so that I may defend a cause so honest, profitable, and iust. Therefore let vs take a man, that hath tryed both estates: that is, who hath some-times serued the world, and hath carnally liued vnder the slauery of sinne; who afterwards by the mercy of God is changed, and becommeth al∣together another man, quite altered from the former. Such a man shall be the best iudge for vs in this cause: for he shall not iudge by heare-say, but by sight & certaintie, seeing that he hath tryed and learned both conditions by experience. Aske thys man, whether of these estates is easier, sweeter, & more pleasant. Of men of this sort they know howe to yeeld the best testimo∣nie, to whom the ouersight of the Church is committed, who see into the courses of men, and watch theyr pathes and procee∣dings. For these be they that descend into the Sea in shyps, and see the workes of God in many waters: which are the works of the Diuine grace, and the great changes and alterations, vvhich by the meanes of it are daily wrought in men: which certainlie are worthy of all admiration. For in very deede, there is nothing found in the world worthy of greater astonishment, and vvhich is daily more renued and recreated (if any one consider well of

it) then those things,* 1.44 which are wrought in the soules of the righteous by the Diuine grace; how it trans-formeth a man, rai∣seth him vp, strengtheneth, and comforteth him, and beautifi∣eth him both within & without; how it changeth the manners of the old man; how it altereth al his affections; how it maketh a man to hate that, which before hee loued; and to loue that, which he hated: & maketh him to find sweetnes in that, which before hee despised: what strength it giueth, that it may worke constancie in the soule; what ioy, what light, what peace it ef∣fecteth to attaine the knowledge of Gods will, to know the va∣nitie of the world, and the dignitie of spirituall things, which be∣fore he contemned and set at naught. But that is most of all to be wondred at, that we see all these things to be doone in a very short time: so that it is not needfull by many yeeres to frequent the schooles of Phylosophers,* 1.45 and to expect gray hayres, that time and age may helpe the vnderstanding, and mortifie the af∣fections: but in the midst of the heate of youth, & in the space of a few daies, a man is so changed, that he seemeth vtterly to be made another, and not the same man that he was before.

Wherefore, Saint Cyprian saith, that thys change is sooner felt then learned; neyther is it attained by the study of many yeeres, but by grace, and that in a very short time. Which grace we may worthily call a spirituall enchauntment, by which God after an admirable manner, dooth so change the hart of man, that with a most ardent longing he doth loue that, which be∣fore with the greatest hate he abhorred, I meane the exercise of Vertue; and he doth execrate & detest that with an hate more then that which followed Vatinius, which before he most ten∣derly loued, that is, the pleasure of vices.

But for the greater confirmation, and more euidence of these things that haue been spoken, I will remember in this place the examples of two famous Doctors of the church, who almost at one and the selfe same time liued in this errour: but afterwards when it pleased the Diuine mercy, that they saw how they were deceaued, they were conuerted; and haue left in wryting both their error and their conuersion, to the edifying of all posterity. One of them is S. Cyprian, who writing to his friend Donatus, and relating the beginning and progresse of his conuersion,

sayth:* 1.46 When I lay in darknes and in the blacknes of the night, and when I nodding and reeling floted vpon the Sea of this billowy and tempestuous world, & walked staggering by blind and erroneous wayes, I being ignorant of mine owne life, and an alien and stranger vnto the truth, and vnto the light; I being at that passe thought that altogether difficult and hard, which the Diuine fauour and mercy promised for my saluation, that is, that any one should be borne againe, and made a new lyuing soule by the bath of that wholsome water; and should put off that he had on before, and although the same lineaments and ioynts of the body remayned, yet he should change his minde and disposition. I sayd, how may such a conuersion be possible, that that should speedily and on a sodaine be put off, which ey∣ther being bred in the bone, is soundly confirmed by reason of the solidity of naturall matter, or being accustomed, is so deeply rooted by the customary frequentation of continuall practise? These are firmely and profoundly fixed, and haue taken fast rooting. When shall he learne thriftines and frugality, who hath continually, accustomed himselfe to delicates, feasts, and large banquets? Or how shall hee fit himselfe to homely and simple attire, who hath vsually been inuested with glorious gar∣ments, and shined in gold and purple? He being delighted and setting his pleasure vpon honours and dignities, cannot abide to be priuate or inglorious. Hee being wayted vpon with multi∣tudes of men, and honoured with a company of officious ser∣uants, thinketh it a punishment and a plague when he is alone. He that continually entangleth himselfe with the fast-hold en∣ticements of pleasures and vices, it becommeth a necessity vnto him, still to frequent them: his drunkennes inuiteth him, his pride puffeth him vp, his wrath inflameth him, his rapes dis∣quiet him, his cruelty prouoketh him, his ambition allureth him, and his lust carrieth and driueth him headlong, whether it list. I often considered of these things with my selfe: for as I my selfe was wrapped in very many errors of my former life, which I thought vnpossible to be shut of; so also I was obsequious vn∣to the vices that did sticke and cleaue vnto me, and despayring of a better estate I abounded with mine owne euils, as though they were proper and naturall vnto me. But afterwards the ble∣mish

of my former life was washed away, by the helpe of that begetting water, and the heauenly light poured it selfe into my purged and clensed breast, and afterwards the second birth had made me a new man, by the operation of the heauenly spirit; after a wonderfull and strange manner, by and by doubtfull matters were confirmed vnto me, secret matters layd open, and matters altogether obscure and darke did appeare; and that be∣fore seemed difficult, now began to be easie; and that seemed possible, which before was thought impossible: as it was to ac∣knowledge; that to haue beene earthly, which before had liued carnally, was borne in sinne, and endangered with vices; and this to be of God, which now the holy Ghost hath quickened. Thou assuredly knowest, and in like manner thou canst recog∣nize with me, what this death of vices hath hindered vs of, and what this life of vertues hath bestowed vpon vs. Thou thy selfe knowest, neyther need I publish it: because oftentation of selfe∣prayse is odious: albeit this cannot be taken as a boast or brag, but acceptably, for it is not ascribed to the vertue of man, but divulged to be the gift of God; that now not to sinne, began to be of fayth; which before to sinne, was of humane errour. He∣therto be the words of Cyprian; by which both thine, and the errour of many others is layd open, who measure the difficulty of Vertue by their owne strength; and therefore they deeme it a thing difficult and impossible to attayne vnto; not conside∣ring, that if they runne to Gods armes, and firmely purpose to auoyde sinne, that the grace of God will embrace them: which maketh this way plaine and easie: as here it is manifest by this example remembred: seeing that it is most certaine, that heere no lyes are told: neyther shall that grace fayle thee, which fayled not this holy man, if thou wilt be conuerted vnto God, as he was conuerted.

I will remember heere another example no lesse admirable then the former.* 1.47 Augustine, that famous and excellent Doctor of the Church, writeth of himselfe, that when as he now pur∣posed in his hart to leaue the world, a mighty difficulty repre∣sented it selfe vnto him in that change. Trifles of trifles, sayth he, toyes of toyes, and vanities of vanities, my olde and auntient friends and louers held me backe, and pulled and shaked my

fleshly vesture, and whispered vnto me, saying: Doost thou dis∣misse vs? and from this moment shall wee neuer any more be with thee? and from this moment shall it neuer any more be lawfull for thee to doe this and that? And what they suggested in this, that I call this and that; for this ô my God take not away thy mercy from the soule of thy seruant: what vncleannes ô my God, and what dishonesty did they suggest? And I heard them now not halfe so much as before, not so freely, nor so stoutly gayne-standing me in my way, but as muttering behinde my back, and priuily pulling me going on, that I might looke back: yet they hindered me, I lingering to escape & rid my selfe from them, and to passe whether I was called, when as violent cu∣stome sayd vnto me: Thinkest thou that thou shalt be able to passe without these? But this was spoken somwhat coldly. On the other side, he sayd, that Vertue appeared vnto him: The chast dignity of Continency appeared (sayth he) on that side to∣wards which my face was, and whether I was afrayd to goe, of a cheerefull, peaceable, and quiet countenance, not garishly mer∣ry; honestly, and vertuously enticing mee, that I should not doubt, but come vnto her, stretching out her religious and de∣uout hands to take and embrace me hauing in them an army and a huge band of good examples. There were many young men and maydes, there was much youth, and men of all ages, also matronely widdowes, and graue virgins, and in them all Continency her selfe was not barren, but a fruitfull mother of ioyfull children, thou ô Lord being her husband. And she de∣rided me with an exhortatory irrision, as if she would haue said: Canst not thou doe that which these and these can doe? Or doe these and these it of themselues, or not rather in the Lord their God? The Lord their God hath giuen me vnto them. Why doost thou stand in thy selfe, and not stand? Cast thy selfe vpon him, feare not, he will not withdraw himselfe from thee that thou shouldest fall. Cast thy selfe securely vpon him, hee will receaue thee, and will heale thee. In the midst of this com∣bat, this holy man sayth,* 1.48 that he began wonderfully to weepe, I, sayth he, cast my selfe prostrate vnder a certaine figge tree, I know not how, and I gaue my teares their fill, and floods gush∣ed from mine eyes, thine acceptable sacrifice. And I sayd vnto

thee many things not in these words, but to this purpose: And how long ô Lord? How long ô Lord? vvilt thou be angry without end? Be not mindfull ô Lord of our olde iniquities. For I perceaued that I was held back of them, and therefore I cast out miserable and wofull plaints and bewaylings: Howe long, how long, to morrow, to morrow? Why not now, why not at this houre is an ende of mine vncleannes? I sayd these things, and I did weepe in the very bitternes of my hart. These and other things being past & finished, which he remembreth, forth-with the light of security being infused into his hart, the darknes of al doubt fled away. The Lord so changed his mind, that afterwards he neyther desired any carnall vices, nor any o∣ther vanity in this world.* 1.49 And being losed from these chaynes, he beginneth at the entrance of the booke following to giue thanks to God his deliuerer, saying: Lord, I am thy seruant, I am thy seruant, and the sonne of thine Hand-mayde: Thou hast broken my bonds, I will sacrifice vnto thee the sacrifice of prayse. My hart and my tongue doe prayse thee, and all my bones doe say: Lord, who is like vnto thee? Let them say so, and Lord aunswer me, and say to my soule, I am thy saluation. Who then am I, and what an one? What euill am I not? Or was it my deedes; or if not my deedes, was it my words, or if not my words, was it my will? But thou Lord art good and mercifull, and thy right hand respected the profundity of my death, and thou drewest the depth of corruption from the bot∣tome of my hart. And this was wholy that vnwillingnes, which thou willedst, and that willingnes which thou wouldest not. But where was all this long time my wil to doe wel, and from vvhat bottome and deepe Abysse didst thou in a moment call it forth, vvhereby I might submit my necke vnder thine easie yoke, and my shoulders vnder thy light burthen, ô Christ Iesus, my helper, and onely redeemer? How sweete on a sodaine was it for me to want the sweetnes of trifles, and which I was afrayd to lose, now it was a ioy vnto me to lose them. For thou being the true and chiefest sweetnes didst cast them from mee, thou didst cast them away, and for them entredst in thy selfe, being sweeter then any pleasure, but not to flesh & blood: and brigh∣ter then any light, but to the inward secret man, and higher then

all honour, but not to those that are high in themselues. Hether∣to are the words of Saint Augustine. Tell me now, if the mat∣ter standeth thus, if the vertue and efficacie of the Diuine grace be so powerfull, what is it that holdeth thee captiue, vvhereby thou canst not doe that, vvhich they haue done? If thou belee∣uest that these things are true, & that the grace of God is effec∣tuall, to worke so admirable a change, if it be denied to no man that with all his hart desireth it, (because now also he is the same God, vvhich he vvas then, vvithout respect of persons) vvhat doth hinder thee, vvhy thou goest not out of this wretched ser∣uitude, and embracest that chiefest good, vvhich freely is offered thee? Why hadst thou rather vvith one hell to gayne another, then vvith one Paradice to gayne another Paradice? Be not negligent, or vvithout hope. Assay once his busines, and trust in God: vvhich vvhen thou shalt scarcely begin to doe, behold he vvill come to meete thee, as the father met his prodigall child with open armes. Certainly it is a matter of wonder & astonish∣ment; That if some cosener should promise thee the Art of Alcumy, vvhereby thou mightest extract gold out of brasse, thou vvouldest not cease (although it vvere very chargeable vn∣to thee) vntil thou hadst tried and experimented it: and heere the vvord of the Lord teacheth thee to make heauen of earth, spirit of flesh, and an Angel of a man, and vvilt thou not assay and make trial? And when as in the end, eyther later, or sooner, eyther in this life, or in that to come, at the length thou shalt know the truth of this matter, I desire thee, that with attention thou wouldest consider, how thou shalt finde thy selfe decea∣ued in the day of rendering an account, when thou shalt see thy selfe damned, because thou didst forsake the way of Vertue, be∣cause thou imaginedst to thy selfe that it was hard and difficult. And there thou shalt know most manifestly, that this way is much more sweet and pleasant, then the way of vices and plea∣sures; which leade thee onely to earthly delights, of which then there shall not be any footsteps or reliques left.

Notes

• * 1.1

  Vertue a friend vnto reason.
• * 1.2

  Gal 5.
• * 1.3

  Rom 7.
• * 1.4

  4, Kings, 6.
• * 1.5

  Psal. 119.
• * 1.6

  Psalm, 19,
• * 1.7

  Math, 1,
• * 1.8

  Esay, 40,
• * 1.9

  Esay, 10,
• * 1.10

  Frō whence the difficul∣tie of ver∣tue ariseth.
• * 1.11

  Ezech, 11.
• * 1.12

  Rom, 4.
• * 1.13

  Esay, 41,
• * 1.14

  For what end the re∣liques of sins & euill appetites remaine in vs.
• * 1.15

  Psalm, 27,
• * 1.16

  Another obiection with the an∣swer.
• * 1.17

  Deut. 30.
• * 1.18

  Spirituall circumcisiō.
• * 1.19

  Deut. 10.
• * 1.20

  Augustine.
• * 1.21

  A simili∣tude.
• * 1.22

  Esay, 26.
• * 1.23

  The com∣maunde∣ments of God are not impos∣sible.
• * 1.24

  Deut. 30.
• * 1.25

  2, Iohn, 5.
• * 1.26

  August. of holy wid∣dowhood.
• * 1.27

  In the 13. book of his cōfessions.
• * 1.28

  Rom. 8.
• * 1.29

  Petrus Ra∣uennas vp∣pon that, Thou shalt loue the Lord thy God, &c.
• * 1.30

  Those things which are vncleane to the world, are cleane to the righ∣teous. Exod. 8.
• * 1.31

  Acts, 5,
• * 1.32

  Bernard in his small Sermons, chap. 30.
• * 1.33

  A simili∣tude.
• * 1.34

  Prou, 4,
• * 1.35

  The way of the wicked, hard and difficult.
• * 1.36

  Psalm, 119,
• * 1.37

  Psalm, 17,
• * 1.38

  Psalm, 119,
• * 1.39

  Math, 11,
• * 1.40

  Osea, 11,
• * 1.41

  Exod, 3,
• * 1.42

  2, Cor, 4,
• * 1.43

  Esay, 40,
• * 1.44

  The great changes & ••lterations which the hand of the highest worketh.
• * 1.45

  The disci∣ples of Christ were on a sud∣daine made learned.
• * 1.46

  Cyprian in his 2, book, and 2, Epist.
• * 1.47

  Augustine in the 8, book of his Con∣fessions. Chap. 11.
• * 1.48

  Chap. 11.
• * 1.49

  In the 9, book of his Confessi∣ons. chap. 1.