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 feare to enter into the way of Vertue for the loue of this world. CHAP. XXIX.

IF we should feele the pulse and life vaine of all them, who feare to enter into the way of vertue, perhaps wee should finde many so slothfull and sluggish, because the loue of this world hath in∣fatuated them, and made them fooles; I say, that it hath infatuated them: for this loue is a false glasse, and an ap∣parance of good things, which in truth are not good: vvhich false glasse, maketh all worldly things to be in so great price a∣mongst the ignorant. Whereupon beasts, which feare shadowes, flie all shadowie things, as hurtfull & dangerous, when in deed they are not: So these men, on the contrary part, doe loue and embrace the things of this world, supposing & estimating them to be louely and delectable, when in deed they are not. There∣fore as they that would bring beasts from their shadowie & idle imagination, doe often leade them through those places which they feare: that they may see that that is but a vaine shadowe which they feared: So now it is necessary, that we leade these men through the shadowes of earthly things, who so ordinarily doe loue them, that we may make them to behold them vvith other eyes, that they may plainly see, how great a vanitie and a shadow all that is, which they so greatly admire and loue: and that as those dangers are not worthy that they should be feared, so also these good things are not worthy, that they should be de∣sired or loued. He therefore, that shall diligently and seriously consider of the world, with all the felicities in it, shall finde sixe euils and mischiefes in it,* 1.1 which no man can denie, as are; short∣nesse; miserie; dangers; blindnes; sinnes; and deceipts; vvith which the felicitie of the world is alwaies mingled: by which it may plainly be seene, who, and what it is. Euery one of these wee will handle in that which followeth; yet briefely and in order.

¶ How short the felicity of this world is.

GOe to, thou canst not denie to me beginning to dispute of this worldly felicitie, but that all the felicitie and sweetnes of this world (or by what name so euer els thou wilt call it), is short, and of small continuance.* 1.2 For this felicitie cannot endure be∣yond a mans life. But how long the life of man is, we haue be∣fore declared; seeing that it reacheath scarcely to an hundred yeeres. But how many be there that come to an hundred yeres? I haue seene diuers Bishops and Cardinals, who haue scarcelie liued two moneths in theyr dignitie; others elected Popes, who haue scarce sit one month. I haue seene others that haue marri∣ed wiues, louing, beautifull, rich, and vertuous, so that nothing seemed to be wanting in them, who haue not enioyed them one week. Very many such examples are remembred vnto vs in the histories of auncient time, which thing to be true, daily experi∣ence also teacheth.

But let vs grant that thy lyfe is longer then other mens: let vs giue thee an hundred yeares (as saith Chrisostome) which is almost the longest time that man liueth: nay let vs adde ano∣ther hundred yeeres: yea, further let vs ioyne to thee other two hundred yeares, what are so many yeares, if they be compared with eternitie?* 1.3 Though a man liue many yeeres, sayth Salomon, and be gladde in them all, let him remember the dayes of darknesse, which shall be many, and that followeth: All things shalbe but vani∣tie. For all felicitie in the view of eternitie, although it be great and lasting, yet it shall seeme to be, and is indeed a vanitie, and nothing. Thys the wicked themselues confesse & acknowledge in the booke of Wisedome,* 1.4 where they say; And as soone as we were borne, we beganne immediatly to drawe to our end. Consider therefore how short all the time of this life shall then seeme to the wicked: for there in very deed they shall thinke, that they haue scarcely liued heere one day, and that presently from their mothers wombe they were carried to theyr graues. By thys it plentifully appeareth, that all the delights, and all the felicity of the world, is vnto them as shadowes of pleasures, which they haue seene onely in a dreame, neyther to haue been so indeede. This Esay teacheth excellently,* 1.5 when he sayth; And euen as when an hungry man dreameth that he is eating, & when he awaketh

his soule is emptie: or as when as thirstie man dreameth, that hee is drinking, when he awaketh he is yet faint, and his soule hath appetite: euen so shal the multitude of all nations be that fighteth against mount Sion. All the prosperitie of whom shall be so short, that after they shal haue opened their eyes, and shall haue seene that short time, they shall acknowledge all theyr felicitie to haue been no∣thing but a dreame. Tell mee I pray thee, what greater glorie can there be in this world, then that of Princes and Emperours, who beare rule and exercise dominion ouer this world? Where are the Princes of the Heathen become, (saith the Prophet Ba∣ruch) and such as ruled the beastes vppon the earth:* 1.6 they that had theyr pastime with the foules of the ayre, they that hoorded vp siluer and gold wherein men trust so much, and made no end of theyr gathe∣ring? What is become of them that coyned siluer, and were so careful, and could not bring theyr workes to passe? They be rooted out and gone to hell, and other men are come vp in theyr steads. Where is the wise? where is the studious? and where the diligent sear∣cher of Natures secrets? Where is the glory of Salomon? the power of Alexander? & the magnifience of Assuerus? where be those famous and illustrious Romaine Caesars? what is be∣come of other Princes and Kings of the earth? What hath all theyr vaine glory, their multitudes of seruants, and theyr huge and puissant Armies profited them? What is become of that myrth and laughter which heir Iesters, scoffers, and fooles pro∣cured them? Where is the guard of their pernicious flatterers, which were wont to encircle them? All these are past away as shadowes: all vaded as dreames, and all theyr felicitie vanished as a smoake. Behold therefore my brother, how short the feli∣citie of thys world is.

¶ Of the great miseries that are mingled with worldlie fe∣licities.

THE felicity of this world, hath furthermore another euill and mischiefe mingled with it (besides that it is short) which is a thousand kinde of miseries, that as attendants at an inche waite vpon it; which in this lyfe, (or that I may speake better) in this valley of teares, in this wretched banishment, in this trou∣blesome and turbulent sea cannot be auoyded. For there are

moe miseries then man hath dayes, or houres of life: for euery day hath his euill, and euery houre hath his misery. But vvhat tongue shall be able sufficiently to expresse all these miseries? Who can reckon vp all the infirmities of our body? all the pas∣sions of our mind? or recount al the iniuries of man, or aduersi∣ties of his life. One wrangleth with thee for thy riches, another lyeth in waite for thy life, a third slaundereth thee; some perse∣cute thee with hatred and enuie; some, thirsting for reuenge, set vpon thee by suborned and false witnes; and this way not pre∣uailing, assaile thee by force & Armes; to be briefe, some make warre against thee with the tongue, which is worser and more dangerous then any weapon. Besides these calamities, there be infinite other, which haue no certaine names; for they are mis∣chaunces vnlooked for, and misfortunes vnexpected. One loo∣seth an eye, another hath his arme cut off in fight, a third falleth from his horse, a fourth out of a window; some are drowned in the water, and others by other mischaunces and misfortunes. If thou desirest to be acquainted with moe mischiefes and euils, aske the men of this world, and they will giue thee many instan∣ces, out of the parcell of their pleasures, and out of the bundle of their miseries (the greater part of which they are) which they haue tryed and experimented in this world. For if all ioyes and sorrowes, all myrth and heauines should be weighed and poy∣zed in equall ballance, thou shouldest euidently see, that these are moe then those; and thou shouldest vnderstand, that for one houre of pleasure, thou hast an hundred of miserie. Wherfore if all thy life be so short, and the greater part of it mingled with so many miseries, I pray thee how much is in thy life, that may challenge true felicitie?

But these miseries are common as well to the good as to the wicked;* 1.7 for they both saile in one and the selfe same sea, & are subiect to the same stormes and tempests. But there are other calamities to be found, which are proper to the wicked, (for they be the daughters of iniquities) the knowledge of vvhich more belongeth to our purpose; for they make their lifes more abhominable, who are within the compasse of such great mise∣ries. What they be, and how many, the sinners themselues con∣fesse in the booke of Wisedome; Wee haue wearied our selues in

the way of wickednesse and destruction, and wee haue gone through dangerous wayes: but wee haue not knowne the way of the Lorde. Therefore, as the righteous in this life haue a Paradice, and in another life hope for another, so the wicked in this life haue hel, and another attendeth them in the life to come: because, out of the hell of an euill conscience, they goe into the hell of euerla∣sting torment. Such euils rise out of many causes. Some are of GOD,* 1.8 who, as a iust Iudge, suffereth not the euill of the fault, to passe without the euill of punishment; which although it be generally reserued vntill the other life, yet oftentimes it begin∣neth in this. For it is most certaine, that God, as hee gouerneth the world by his generall prouidence, so also he swayeth and ru∣leth euery one by his speciall prouidence: and as we daily see, that the greater the store of sinners is, the greater is the aboun∣dance of punishments, as are famine, warre, pestilence, heresies, and such like calamities; so also oftentimes, according to the number of the sinnes of men, so is the number of the punish∣ments.

Therefore God sayd to Caine;* 1.9 If thou doe well, shalt thou not be accepted? and if thou doost not well, sinne lyeth at thy doore: that is, the plag••e and punishment of sinne. In Deuteronomie also, Moses sayth vnto the people;* 1.10 And thou shalt know, that the Lord thy God, he is God, the faithfull God which keepeth couenant & mer∣cie vnto them that loue him, and keepe his commaundements, euen to a thousand generations: And rewardeth them to theyr face that hate him, to bring them to destruction: he will not deferre to reward him that hateth him, to his face. Marke here how often this Prophet repeateth the word to his face, or such like significatiō, that thou mayst vnderstand, that besides the punishments which are re∣serued for the life to come, that the wicked are oftentimes also punished in this life: seeing that the Scripture so often remem∣breth here that their punishments shal not be deferred. Whence many calamities proceede, and many scourges of sinners: for without intermission they, as a wheele are rouled frō one trou∣ble and sorrance into another; from one necessity, anxietie, and tribulation, into another: which although they very well feele, yet they know not whence and from whom they are sent: and therefore they ascribe them rather to the condition of nature,

then to their sinnes. For euen as they doe not account the bles∣sings of nature, to be the gifts of God, neyther doe they giue thanks to God for them: so neyther doe they acknowledge the scourges of his wrath to be for the punishment of their sinnes, neyther doe they amend themselues.* 1.11 Some punishments also are brought vpon them by Gods Ministers and Iusticers, vvho are the executioners of the Diuine iustice, who oftentimes meet with malefactors, and doe persecute and afflict them, vvith im∣prisonments, banishments, penalties, persecutions, and with ma∣nie other kind of punishments, by which is brought to passe, that the insatiable appetites of sinners seemeth bitter vnto them: and doe afflict thē also in this life.* 1.12 There be also other afflictions, which flow out of their owne affections, and the perturbations of their soules, and from the inordinate appetites of their harts. For what good I pray thee, may be hoped for of a superfluous and an excessiue affection? of vaine feare? of a distrustful hope? and of an inordinate desire? nothing but offences, irksomnes, and troubles, which disturbe the peace and liberty of the hart, of which wee haue spoken before, they make the life vnqui∣et, they allure and entice to sinne, they hinder the prayers, take away sleepe, and doe comber all the dayes of the life with loathing and tediousnes. All these miseries are ingendered of man himselfe, that is, of his inordinate appetites: and of these thou seest, what is to be looked for of other, seeing that man hath these of himselfe: and consider what peace he can haue with others, who hath so great warre with himselfe.

¶ Of the multitude of the snares and dangers of this world.

IF in the world besides the punishments and afflictions of the body, no other euil were to be found, the feare were so much the lesser: bu•• ••n it there are not onely the euils of the body but also the greatest dangers of the soule, of which greater regard is to be had; because they concerne the better and more principall part of man, and doe more hurt it. And they be so many, that the Prophet sayth;* 1.13 God shall rayne snares vpon sinners. How great I pray thee is the number of the snares in the world, which are resembled to the drops of water, which fall from heauen? and he saith specially and perticulerly, Vpon sinners: For they hauing

so little care of their hart and sences, and lesser to fly the occasi∣ons of sinne, and so little regard of spirituall remedies; and be∣sides all this, seeing that they walke through the heate of this world, how can it be, but that they must walke amidst a thou∣sand dangers? He sayth that it shall rayne snares vpon sinners: snares in their youth, snares in their old age, snares in riches, in pouerty, in honour, in reproches, in friendship, snares when they company with men, and when they are alone, snares in prospe∣rity and in aduersity, to be briefe, snares in all the sences of man, which are so many, that the Prophet cryeth out: Snares vpon the inhabitants of the earth. And surely, if the Lord would open thine eyes a little,* 1.14 as hee in times past opened the eyes of Saint Anthony, thou shouldest see the whole world full of snares touching one another; and thou wouldest cry out with him, say∣ing: O Lord, who shall escape all these snares? Hence it is that so many soules perish daily, that Saint Bernard feareth not to say, that of tenne ships which are in the Sea, scarcely one peri∣sheth; and of tenne soules, which floate vpon the Sea of this vvorld, scarce one is saued. Tell me then I pray thee, how is it that thou fearest not the vvorld being so dangerous? that thou studiest not to escape so many snares? vvho amongst so many Serpents dare walke bare-footed? or march vnarmed among so many enemies? or liue securely and inconsideratly amongst so many occasions of sinnes? and conuerse amongst so many deadly and mortal diseases without medicines? Who would not labour to depart out of this Egypt? vvho would not fly out of this Babilon? vvho would not desire to be deliuered from the fire of Sodome and Gomorrha? Seeing therfore that the world is beset with so many snares, and so many downfals and breake∣necks are in the way; and the flame of vices doe so burne vs, who at any time shall be secure and safe? Well therefore sayde the vvise-man:* 1.15 Can a man take fire in his bosome, and his clothes not be burnt? Or can a man goe vpon coales, and his feete not be burnt?* 1.16 He that toucheth pitch, sayth another, shall be defiled with it: and he that is familiar with the proud, shall be like vnto him.

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

¶ Of the blindnes and darknes of this vvorld.

ANother miserie ioyneth it selfe vnto these multitudes of snares and dangers, which maketh them to be farre moe, and much greater; that is, the blindnes and wordly darknes, which most fitly is shadowed by that darknes of Egypt, which was so grosse and thicke, that it might be felt with hands; and the whole three dayes that it lasted, no man remoued himselfe out of his place, neyther saw his neighbour, that stoode by him. Such in deede, or rather greater is the darknes, in which the world now sitteth, and which now hath possessed the vvorld. But if thou doost not beleeue me, looke a little into the worlds darknes and blind guidance, and thou shalt soone discerne it. Tell me I pray thee, what is more blind, then that men should beleeue as they beleeue, and liue, as they liue? What greater blindnes, then so to reuerence and dread men, and so wic∣kedly to contemne and despise God? So carefully to seeke and study for the commodities of the body, which is nothing else but a brutish creature, and to haue no care for the soule, which is the image of the Diuine maiefty, what greater blind∣nes can there be?* 1.17 What greater blindnes, then when wee assuredly know, that we shall dye, neyther doe we know in that houre whether our felicity or misery shall be determined, which for euer shal stand ratified, yet we liue so negligently and se∣curely, as if we should alwayes liue? For sinners liue no other∣wise to day, then if they meant to liue alwayes, and that death would neuer come. What greater blindnes can be thought vpon then this, that men for the satisfying of one desire, should lose willingly their whole inheritance of heauen? So greatly to esteeme of riches, and so finally to set by their conscience. To haue so diligent a regard that all external blessings should be safe, and ordered, and not to care whether the life be ordered and sound?

Such plenty of blindnes and palpable darknes is found in the world, that a man hath good cause to coniecture, that men are inchaunted and bewitched, who hauing eyes, see not, & eares, yet heare not; who when they are cleare and bright sighted to behold earthly things, yet are more blind then Moles, in view∣ing celestiall things. That happeneth to them that in times past

happened to Saint Paule, persecuting the Church of God, who falling vpon the earth, when hee opened his eyes, hee saw no light; so also these miserable and wretched men, who when they haue eyes broad open in earthly matters, doe see nothing in Di∣uine matters, as though their eyes were shut.

¶ Of the multitude of sinnes, that are in this world.

IF there be so many snares in the vvorld, and so great dark∣nes, what is to be hoped therof, but stumblings, slydings, and sinnes? But sinne is the greatest of all the euils of this world, and ought to be the most effectuall motiue to mooue vs to forsake the world.* 1.18 By this only consideration that glorious Martir Cy∣prian, endeuoured to perswade a friend of his to despise & con∣temne this world, imagining him to be set on the top of a very high mountaine, whence he might view all things lying beneath him; his eyes being cast on euery side, the holy Martyr sheweth vnto him all Seas, Lands, Pallaces, and iudgement seates, to be fild and replished with a thousand kinde of sinnes and iniu∣ries, which were committed in euery place; and when he had seene so many and great euils, which were daily perpetrated in the vvorld, he very well knew, with what great circumspection and care he ought to beware of the world, & how great a debter he was to God, who had vouchsafed him such a caueat, wherby he might detest and abhorre the world.

Ascend thou therefore my brother to the top of this moun∣tayne, and cast thine eyes into euery corner of the vvorld, and behold the stormy vvhirle-winds of this boysterous Sea. Looke into the Pallaces of Princes, the Courts and publique meetings of this vvorld; and there thou shalt see so many kind of sinnes, so many lyes, so many cauilations, deceits, iniuries, thefts, enuy∣ings, flatteries, vanities, and that which is greater, so great for∣getfulnes of God, and so little care of saluation, that thou canst not but greatly vvonder, and stand amazed in beholding so ma∣ny and so great euils. Thou shalt see the greater part of men to liue after the manner of beasts, ruled and swayed by the violence of their affections, hauing no respect eyther of iustice, or of the Diuine law, or of nature or reason: lyuing more filthily then the Heathen, who haue no knowledge of the true God, neyther

doe they thinke that any thing further remayneth then to be borne and to die. Thou shalt see Innocents wrongfully puni∣shed, and malefactors escape vvithout danger: thou shalt see good men despised, and vvicked men honoured; thou shalt see poore men afflicted and humbled, and in all things fauour to be preferred before equity and vertue. Thou shalt see the lawe sold, no respect being had vnto the truth, thou shalt see vnlaw∣full Arts maintayned, offices peruerted and depraued, and all estates of men corrupted and turned vpside downe. Thou shalt see many dishonest and vild men woorthy to be seuerely puni∣shed, vvho by theft and frandulent means haue purchased store of vvealth, to be praysed and feared of all men. To be briefe, thou shalt see the vvorld more deuoutly vvorshipping and ado∣ring a penny then God himselfe. And vvhen thou hast beheld and ouer-looked all things, thou shalt confesse that it is most truly and iustly spoken of the Psalmist:* 1.19 The Lord looked downe from heaven vpon the children of men, to see if there were any that would vnderstand, and seeke God. All are gone out of the way: they are all corrupt: there is none that doth good, no not one. Hosea doth no lesse deplore the estate of men:* 1.20 The Lord, sayth he, hath a controuersie with the inhabitants of the Land, because there is no truth, nor mercy, nor knowledge of God in the Land. By swearing, and lying, and killing, and stealing, and whooring they breake out, & blood toucheth blood.

But that thou mayest more plainly discerne the condition and estate of this vvorld, take a view of the head, that gouerneth it, and beholding the Gouernour, thou shalt easily vnderstand, the condition of that thing that is gouerned. For if it be true that the Prince of this vvorld, that is of sinners, be the deuill, (vvhich Christ himselfe also affirmeth) vvhat is to be looked for of that body, vvhich hath such an head, and of that com∣mon vvealth, vvhich hath such a Ruler? This one thing is suffi∣cient to let vs vnderstand, vvhat is to be expected of the louers of this vvorld. What neede we many words? tell me vvhat o∣ther thing is the vvorld, then a denne of theeues, an army of rob∣bers, astie of Swine, a galley full of Pirates, and a lake of Ser∣pents, Cockatrices, and Basiliskes? If the vvorld be thus, and of this kind, why doe I not leaue a place so filthy and impure,

(sayth a certaine Phylosopher) a place so full of traditions and deceits, wherein scarcely any pietie, faithfulnes, or iustice may be found? Wherein all vices raigne, where one brother lyeth in waite for another, where the sonne wisheth the death of his fa∣ther, where the wife desireth the death of her husband, and the husband of his wife; to be briefe, where nothing beareth rule but gluttony; enuie, wrath, luxurie, ambition, and all other e∣uils and enormities? Who would not wish to be deliuered from such a world? it is not to be doubted but that Prophet wished it, who said;* 1.21 O that I had in the wildernes a cottage of way-faring men, that I might leaue my people, and goe from them: for they bee all adulterers, and an assembly of rebels.

Whatsoeuer hath hetherto been spoken, generally apper∣tayneth to wicked men: although it cannot be denied, but that in all estates of the world there are many good men, for vvhose sakes GOD spareth to destroy the world. Therefore, vvhen thou shalt see all these things, consider with thy selfe how iust a cause thou hast, to forsake and auoyde a thing so wicked, cor∣rupt, and abhominable, in which, if GOD would fully open thine eyes, thou shouldest see more deuils, and moe sinnes, then there be moates in the Sunne-beames. Thys consideration will worke in thee, (at least in thy spirit) a desire to leaue this world, so that thou wilt take vp that of the Prophet,* 1.22 and say; O that I had winges like a Doue, then would I flie away, and be at rest.

¶ How deceaueable the felicitie of the world is.

THese and infinite other, are the attributes of worldly felici∣tie, & as it were the counterpoizes, with which it is weighed and peised, and the vnseparable companions, which waite vpon it: that thou mayst see, that there is more gall then honny in it, and more Wormwood then Sugar. I omit very many other e∣uils & mischiefes, which it hideth from her louers: For besides that this miserable felicitie is short, it is also impure & vncleane: for it maketh a man carnall and filthie; it is also beastly; for it maketh a man like vnto a beast. And mad; for it taketh avvay his iudgement. To conclude, it is deceitfull and faithlesse; be∣cause it faileth and forsaketh a man in his chiefest hight, and in the florish of his best time.

Neyther will I heere be vnwilling to take further paines in manifesting thys latter euill, which perhaps is the worst of all, that is, that it is deceitfull and fraudulent. For it seemeth to be that it not, it promiseth that it performeth not, and yet these not hindering, it draweth vnto it the greater part of people. For euen as there is found both true gold and counterfeit gold; so there are found true good things, & counterfeite good things: true felicity, and false, which appeareth to be such, but is not: of thys sort is this worldly felicity, which deceiueth vs by a vaine disguised apparition, and painted masking face. For as Aristo∣tle sayth, many lyes meete with vs, which although they be lyes, yet they haue greater showe and apparance of truth, then the truth it selfe. So certainly (and it is matter worthy of obserua∣tion) certaine euils and enormities are found, which albeit they be euils indeed, yet they haue greater semblance and apparance of good things, then the good things themselues. And of thys number is the felicity of this world: and by reason of this appa∣rance, the ignorant are deceaued by the show of it, no otherwise then byrds and fishes by a false baite. For it is the nature & con∣dition of corporall and worldly things, that on a suddaine they offer themselues with a flattering countenaunce, and doe fawne and sm••••e vpon men, promising vnto them ioy and felicitie, but afterwards, the very experience of the things themselues, disco∣uereth theyr errour and falshood. For after the pleasures folow calamities, diseases & griefes, by the abseuce of the thing loued, by iealousie, by strifes, and contentions, by the losse of things, by diseases, by the perturbations of the affections, and by very many other sorrowes; and last of all death also followeth. What greater deceit can there be, and what hipocrisie more intollera∣ble? So a virgine merily & reioycing goeth to the house of her Bridegrome; for the hath not eyes to see any other thing, but that which outwardly appeareth, and presently showeth it selfe: but if she could see that seed-plot & seminary of miseries, which are sowen vpon this day for her to reape, surely she should haue greater cause to weep, then to reioyce.

Rebecca desired to bring foorth children, but when she was great with child, &c. the children stroue together in her wombe, she sayd;* 1.23 If it must be thus with mee, what neede had I to conceaue?

O how often dooth such like guile and fraude make heauie the hart of man, after it hath got that it desired; whē as those things offer themselues in the progresse, which were not promised in the beginning.

But what shall I say of offices, dignities and honours? vvith what a smiling countenaunce, & faire aspect do they first shew themselues? but afterwards, to howe many passions, care, en∣uies and labours doe they expose their possessors? But of those that are entangled with vnhonest loues, we may iustly say, that at the beginning they finde a pleasant entrance into that darke and denious Laborinth, but when they haue passed in, alack, how many labours and troubles doe they beare? hovve many nights doe they passe ouer without sleepe? how many & how great dangers are they compelled to vndergoe? For the fury of that venomous dragon (which is the sword of that cruel parent, and of that iealous husband) dooth alwayes keepe the fruite of that forbidden tree, and it often cōmeth to passe, that such men in one moment, doe lose together theyr lifes, riches, honors, and soules.

After the same maner it were no hard matter to examine the lifes of couetous men, seruing the world, and catching at by all meanes by force and fauour, the vaine-glory of it, in whose tra∣gedies we might behold a merry protasis, but a lamentable and mournful epitasis: for this is the nature of that Babylonian cup, which without is gold, but within full of poyfon. These things being thus, what I pray thee (in thy iudgement) is the glory of this world, but the singing of Syrens? sweet, but a deadly poti∣on? a Viper, artificially painted without, but within full of ve∣nomous poyson? If the worlde fawne vpon thee, it doth it, that it may deceitie thee; if it exalt thee, it doth it, that thy fal may be the greater; if it make thee merry, it dooth it, that it afterwardes with sorrow may breake thy hart. It giueth all her goods vvith the mixture of incomparable heauines and griefe, and that with the greatest vsury. If a sonne be borne vnto thee, and soone af∣ter die, thy sorrow will be seauen-fold greater then thy ioy was. The thing lost, more afflicteth vs, then found ioyeth vs: sick∣nes more excruciateth vs, then health gladdeth vs: iniury more tormenteth vs, then honour contenteth vs: insomuch that I am

altogether ignorant, why it is so effected by nature, that euils do more afflict vs, then good things do reioyce vs. All these things being well considered of, they do shew vnto vs clearer then the noone day, how vaine, deceitfull, and fraudulent the felicity of this world is.

¶ The conclusion of all this aforesaid.

THou hast here seene my brother, the true figure of thys world, although with another face, then it outwardly carri∣eth. Behold therefore now, what the felicity of the World is; how short,* 1.24 miserable, dangerous, blind, sinfull, and deceiuea∣ble; and according to these; what other thing is the world, but (as a certaine Phylosopher was wont so say) a Casket of sor∣rowes and grieuances, a Schoole of vanitie, a Laborinth of er∣rours, a dungeon of darknes, a market place of cousenages, a way beset with theeues, a ditch full of mud, and a sea continual∣ly tost and troubled with stormes and tempests? What other thing is the world, but a barren Land, a fielde full of thistles & weedes, a vvood full of thornes, a florishing garden, but bring∣ing foorth no fruite? What is the world, but a riuer of teares, a fountaine of cares, a sweet poyson, a tragedy pleasantly framed, and a delightfull phrensie? What good things I pray thee are found in the world, which are not counterfeit? and what euills which are not so in deed?

The worlds rest hath labour, the securitie of it is without ground, the feare of it is without cause, the labours of it vvith∣out fruite, the teares without purpose, and the purposes vvith∣out successe, the hope of it is vaine, the ioy fained, and the sor∣row true. By all which it is no difficult matter to see, how great the kindred is between the world and hell: for hell is no other thing but a place of punishments and sinnes, and what other thing els is seene in this world? The Prophet testifieth this whē he saith;* 1.25 Day and night iniquitie goeth about it vpon the walls ther∣of: both wickednes & mischiefe are in the midst of it. These be the fruites of the world, these the merchandize, this is the traffique of it, which at all times and in euery place is exercised: so that thou seest that the world may iustly be termed hell. In thys ac∣count Saint Bernard had thys world,* 1.26 when he said; But for that

hope which we haue of the life to come;* 1.27 thys world did not much differ from hell.

¶ That true rest and tranquilitie is found in God alone.

NOW wee haue declared and showen how miserable and deceitfull the felicity of this world is, it remaineth now that we proue that true felicity & tranquility, as it is not to be found in the world, so it is onely to be found in GOD alone: which demonstration, if it were rightly vnderstood of the men of thys world, they vvould not be so carefull for it, nor so tied and fet∣tered ynto it, as they are. And therefore I thinke that it vvill be worth the labour, if I shall adde this manifest truth vnto the precedent, and establish it not so much by the authority and te∣stimonies of fayth, as by reasons. Therfore first we must know, that no creature can perfectly rest and be at quiet, so long as he commeth not to his last end, which is his last perfection agree∣able vnto his nature. For so long as he commeth not thether, he must of necessity be vnquiet, as that creature, that suffereth violence by reason of some defect.

Doost thou then demaund what and who is the last end of man?* 1.28 in whose hand his felicity is placed? vvhat is that, that the Diuines call the obiectiue beatitude? I cannot deny, but that it is God, who as he is the first beginning of man, so is he also his last end. And as it cannot be, that there should be two first be∣ginnings, so it is imposibble, that there should be two last ends. For this were to make two Gods. Furthermore, if God be the last end of man, he is also his last beatitude and felicity; but it is impossible that there should be two last ends, or two felicities. Therfore it cannot be, that without God there should any feli∣city be found.* 1.29 For euen as a Gloue is made for the vse of the hand, and a scaberd, that a sword may be sheathed in it: So also the hart of man is created for the vse of God, neyther without him can any rest be found. The reason is, because seeing that the principall subiect of felicity is in the vnderstanding and will of man, so long as these two faculties are not quiet, so long can∣not man be quiet. But because it is without controuersie, that these two faculties cannot be quiet, but onely in God, therfore these two faculties are neuer at quiet, vntill they finde out some

vniuersall obiect, wherein are all good things. Which when it is once knowne and loued, then there is nothing further, that the vnderstanding desireth to know,* 1.30 or the will to loue. Hence it is, that nothing created, although it be the empire and rule of the vniuersall vvorld, can satisfie the hart of man, he onely being excepted, for whom it was created, that is God alone. Plutarch reporteth of a certaine Souldier, who through many degrees of dignity, at the length came to be made Emperour. Now when he had attayned so great honour, and found not that quiet and peace in it, which before he promised to himselfe to be in this estate, he sayd: I haue runned through al the degrees of all dig∣nities, but I haue not found quietnes and tranquillity in any of them. Neyther is it any meruaile, because that which is created for God, without him cannot finde any quiet or rest.

But that thou mayst vnderstand this the better and more manifestly, behold the Sea-mans needle, and it will teach thee this so necessary Philosophy.* 1.31 It is the nature of that Iron, that in what part it hath touched the load-stone, that that part al∣wayes looketh towards the North. For God, who hath created this stone, hath bestowed vpon it this naturall inclination. Thou seest, the experience of the thing teaching thee, how that nee∣dle runneth, and turneth to and fro, and with great vnquietnes moueth to euery corner, vntill it hath found that poole, & then it resteth and standeth vnmoueable, no otherwise, then if it was fastened downe with a nayle. So hath God created man, and hath infused into him a certaine naturall inclination and readi∣nes, that he should alwayes looke to his maker as to the poole and his last end. Therefore so long as he is without him, like that needle he is vnquiet, yea, if he was the Lord of the whole vvorld: But turning and directing his hart to God, forth-with he resteth, and as that needle standeth vnmoueable; for in him he findeth rest. Of this is followeth, that he is onely happy, who possesseth God, and that he commeth the nearer vnto happi∣nes, who goeth the lesser way from God. But because the righ∣teous in this life are the nearer vnto God, therefore they are the more happy, albeit the world knoweth not their felicity. The reason is, because this felicity consisteth not in a sensible and corporall pleasure, as the Epicures sayde, and after them the

Moores of Mahometistes, and after them the wicked and vn∣godly Christians, who with their mouthes deny the law of Ma∣homet, but in their lifes follow it, and diligently obserue it, nei∣ther seeke for any other Paradice in this life, then that of the Sa∣racens. Therefore true felicity consisteth not eyther in the bo∣dy, or in external things, but in the Spirit, and in spirituall bles∣sings, and inuisible, as both the Philosophers of sounder iudge∣ment, and also good Christians (although after a diuers man∣ner) doe auouch and affirme. The Prophet would signifie the same thing,* 1.32 when he sayd: The Kings daughter is all glorious with∣in: her clothing is of broydered gold. In which she hath so great peace and quite, as all the Kings of the earth neuer had nor shal haue the like: vnlesse we will say that the Princes of this world, haue greater peace and quiet, then the friends of God: which besides that it is false, many Princes themselues haue also deni∣ed, who tasting of the sweetnes of God, haue forsaken their dig∣nities and riches; amongst whom S. Gregory was one, who tri∣ed both estates and fortunes:* 1.33 vvhen he was promoted to high dignity, and to be a Bishop, he was wont much to deplore his estate, and to wish for his former peaceable, quiet, and sweete life, no otherwise then hee is wont to doe, who languisheth for the desire of his Countrey and liberty, beeing in seruitude and slauerie.

¶ Those things which haue beene spoken are prooued by examples.

BVt seeing that this errour and deceipt is so great and vniuer∣sall, I will adioyne another reason no lesse effectuall then the former; by which the louers of this vvorld may easily vnder∣stand, how impossible a thing it is to find that felicity in it, which they desire. Thou must therefore presuppose that many moe things are required, that a thing should be perfect, then that it should be vnperfect. For that any thing should be perfect, two perfections are required together: but that it should be vnper∣fect, one onely imperfection is sufficient. These things being presupposed, proceed after this manner; That any man should haue perfect felicity it is required, that he should haue all things according to his harts desire: and if one onely thing be mixed

with the rest, which pleaseth not, that will be sufficient, th•••• 〈◊〉〈◊〉 both is, and may be called miserable, albeit all other things 〈◊〉〈◊〉 make him happy and blessed.

I haue seene many men of high degree, whose Lands ha••e yeelded them large and rich reuenues, who notwithstanding haue alwaies liued in heauinesse: for that discruciatement was much greater, which they had conceiued by the frustration of that they desired, then the ioy which they reaped of all other things. For it not to be doubted, but all that they possessed, dyd not so much gladde them, as that only appetite afflicted them, which had the deniall, because to possesse many things, maketh not a man quiet, but to haue satisfied & contended hys will. Which thing amongst others, Saint Augustine doth ex∣cellently declare in a booke of the manners of the Church,* 1.34 in these words: In my iudgement, he is neyther sayd to be happy, who hath not that he loueth, whatsoeuer it be: neyther he that hath that he loueth, if it be hurtfull: neyther he that loueth not that he hath, although it be the best thing. For he that desireth that he cannot obtaine, is vexed: & he that hath obtained what was not to be wished, is deceaued: and he that desireth not, that which is to be obtayned, hee is not of a well disposed minde. Whereupon it is inferred, that our felicity consisteth in the pos∣session and loue of the chiefest good, neyther any other to be true without it. So that these three things, possession, loue, and the chiefest good, make a man blessed and happy. Without which, no man at any time shall be blessed and happy, whatso∣euer he be.

Although I could alledge very many examples for the con∣firmation of this conclusion, yet we will content ourselues, with that one of Haman so well beloued of King Assuerus: for whē as he was happy in all things in the iudgement and sight of the world, he thought great iniury was offered vnto him, because Mardocheus dyd not rise vp vnto him when hee pas••ed by. Wherefore, calling together his friends and his wife, he layd o∣pen before them the greatnes of his riches, and the multitude of his chyldren, and what great glory and honour the King had bestowed on him, aboue all other Princes and seruants, how he had exalted him, and sette him aboue them all. Yea Hector the

Queene, sayd he, hath called no man in with the King to the banket, that shee hath prepared, saue me: and to morrow am I bidden vnto her also with the King. But all this doth nothing auaile mee, as long as I see Mardocheus the Iew sitting at the Kings gate, not yeelding me that reuerence I desire. Marke then thys place, & thou shalt see,* 1.35 that thys one small thing, more disturbed and troubled hys hart, then all his other prosperities could make it happy. Consi∣der also, how farre a man is of in this lyfe, from that peace and manquilitie of minde, and how neere vnto disturbance & per∣turbation. Who then in thys world is found, who can effect thys, that he should not be miserable? What Kings or Empe∣rours are found, to whom all things succeed according to theyr desire, and to whom some thing happeneth not, which distur∣beth and disquieteth their mindes? For although in this respect that a man is a man, no aduersity doth touch or come neer vnto him, yet who can escape all the mischaunces of fortune, vvho can auoyde the infirmities of the body, or eschew all the feares, fantasies, and vaine imaginations of the soule, which a man fea∣reth without reason of feare, and so is many times afflicted with∣out cause.

If all these fore-sayd reasons beeing so euident cannot con∣uince thee, and thou requirest moe reasons rather from experi∣ence, then reason, goe to wise Salomon, and he, as one that hath long sayled in thys Sea, with greater prosperity then any other, trying and experimenting all kindes of the delicacies and plea∣sures of thys world: he, I say, will saythfully instruct thee in this matter, what he hath seene, and what he hath tryed; he will tell thee, if perhaps he hath other where found, that which satisfied his appetite, if thou shalt demaund of him what it was, hee will aunswer thee, saying:* 1.36 Vanitie of vanities, sayth the Preacher, va∣nitie of vanities, all is vanitie. Beleeue him, thou shalt not be de∣ceaued: we may safely trust a man so well experimented. For he dooth not speak vnto thee of his theory and speculation, but of his experience and practice; hee dooth not tell thee of those things he heard, but which he saw and proued. Doe not think, that thou thy selfe, or any other, can discouer moe nouelties, and heretofore vnheard of, then he heath discouered and tryed. For what Prince euer lyued in the worlde, that was wiser, or

richer, or more glorious, or famouser then Salomon? Who e∣uer tryed moe kindes of delights, of sports, of huntings, of sing∣ing, of women, of ornaments, of ridings, and of all other things, then he dyd? And when he had tryed them all, hee reaped no other fruite by them, then that thou hast heard. Why wilt thou now experiment that, which hath been already experimented? perswade not thy selfe that thou canst find that, which he found not. For thou hast none other world to search for it, then that that he had. And if all pleasures could not quench the thyrst of thys King in so plentifull a vintage, doe not thinke that thou canst quench it after him, in thys leane & barren gleaning time of Grapes. He bestowed his time to thys onely study, and per∣haps for thys he fell into Idolary: as sayth Saint Ierome, wry∣ting to Eustochium. Why then wilt thou make such hauock of precious time, without expectation of any profit? Yea because men rather credit experience then reason, peraduenture God permitted, that this King should make tryall of all pleasures, de∣lights, and recreations, and of whatsoeuer the world loueth, that after he had tryed them all, hee might giue that testimonie and verdit of them, which euen now thou hast heard: and that this one labour should be instead of all other labours, and this one mans error, should remedy the errour of many, that they might bestow theyr tyme, and cost more profitably.

Which things seeing they are so, not without cause we may cry out with the Prophet;* 1.37 O yee sonnes of men, howe long will yee turne my glory into shame, louing vanitie, and seeking lyes? With good reason he nameth vanity and lyes. For if in the busines & assayres of thys world, there were no other thing but vanity, it were a small euill: but there is another greater euill in it, that is, lyes, and the false & counterfeit apparance of things, by which they perswade men that they are some-thing, vvhen they are nothing. Wherefore, the same Salomon sayth; Fauour is de∣ceitfull, and beautie is vanitie.* 1.38 It were some-what tollerable, if it were but vaine, but it is also deceitfull. For vanity being known, cannot much hurt: but that which is vaine, and appeareth not to be so,* 1.39 that is especially euill and dangerous. By this it appea∣reth, how great an hypocrite this worlde is: for euen as hypo∣crites are studious to couer and palliate theyr defects: so rich

men doe labour, that they may dissemble and hide theyr myse∣ries, by which they are excruciated. They would be accounted Saints, when they are sinners; and these happy when they are wretched.

Come neerer, and if you please open and search the vayne, put thine hand into theyr bosome, & thou shalt see how those things striue and fight, which outwardly seeme so, wyth those things, which in verity lurke within. Certaine hearbes & plants grow in the fieldes, which a farre of seeme very beautifull: but when thou commest neerer them, and gatherest of them, they are eyther altogether leaues, or send forth a stinking and pesti∣lent sauour, which a man forth-with casting away, correcteth the errour of his eyes by the touch of his hands. Such certainly are they, that seeme to be the rich and great men of this world: for if thou beholdest theyr magnificencie, pompe, & the height of theyr dignity, the statelines of theyr houses, theyr seruant, & flatterers, thou wilt thinke them the onely happy men; but if thou shalt come a little neerer vnto them, and shalt narrowlie pry into the secrets of theyr houses, and into the corners of their soules and consciences, thou shalt see that there is great diffe∣rence between these things, and the externall apparance & out∣ward show. Whereupon many, who haue thirstingly desired theyr estate and condition, viewing it a farre of, but a little after more neerely looking into it, haue reiected and refused it, as we reade in many histories of the Heathen. In the lifes also of the Emperours, it is reported, that there haue beene some of them, who when they were elected to that high estate of dignitie of theyr whole Armie, for a time haue resisted that election, ney∣ther would accept of that soueraigntie offered vnto them, be∣cause they very well knew, what pricking thornes lay hyd vn∣der that Rose so faire and beautifull to the sight. Therefore, ô yee sonnes of men, created according to the Image and simili∣tude of GOD, redeemed by the blood of Christ, adopted that ye may be fellow cittizens with Angels, how long will yee loue vanitie? and seeke after lyes? Doe yee looke for peace and rest in these false and counterfeite apparitions, which they neuer gaue, nor will giue? To what end doe yee forsake the table of Angels, and seeke to fill your bellies with the swash of Swine?

To what end doe we leaue the sweetnesse and odoriferous fra∣grancie of Paradice, for the bitternes and stinch of this world? Why are not the calamities and miseries which yoe suffer daily, sufficient to warne you to flye the outragiousnesse of this cruell Tyrant?

Pardon me (gentle Reader), we seeme in this respect not to be much vnlike a harlot, who hath prostituted herselfe vnto an Apple-squire or a Pandar, he eateth, drinketh, and sporteth with her, vntill all be consumed that she hath; after that he doth floute and beate her, neither vouchsafeth he her a faire word: the neuertheles doting on this knaue, the more he beateth her, the more she loueth him. Therefore, recapitulating all that hath beene spoken, if it hath beene prooued manifestly by so many reasons, examples, and experiences, that that peace and felicitie which we seeke for, cannot be found but onely in God, and not in the world; why doe we seeke for it without GOD, and not rather in him?* 1.40 Thys is that which Saint Augustine puts vs in minde of, when he sayth; Runne thorow the sea, the land, and all things; search the world throughout, euery where thou shalt be miserable, vnlesse thou runnest to GOD, and he by thy refuge.

¶ The Conclusion of all this first Booke.

THerefore, of all those things, which haue been handled at large throughout this whole first booke, this at length is ga∣thered; That all the kindes of goods and blessings, which mans hart can obtaine in thys life, are found in Vertue: whereupon it is further collected, that Vertue is a good so vniuersall and so great, that neyther in Heauen nor in Earth any thing can be found, which may be compared with her, but onely God alone. For euen as God is a goodnes so vniuersall, that in him alone are found all the perfections of all good: so after a certaine ma∣ner the same are found in Vertue. For we see in things created, that some are hon••st, some beautifull, some profitable, some ac∣ceptable, or hauing some other certaine perfection: amongst which, that is wont to be so much the more perfecter, and wor∣thier of loue, by how much it more participateth of these per∣fections.

Which thing if it be so,* 1.41 how great loue is Vertue worthy of, in which alone all these perfections are found? For if we speake of honesty, what is more honest then Vertue, which is the foun∣taine and roote of all honesty? if of honor, to what is more ho∣nour and reuerence due then to Vertue? If we seeke for beau∣ty, what is more beautiful thē the image of Vertue? If her beau∣ty might be seene with corporall eyes,* 1.42 sayd Plato, she would a∣lure the whole world vnto her. If we respect profit, what thing is more profitable and supported with greater hope then Ver∣tue? for by Vertue we obtayne the chiefest good.* 1.43 Length of dayes, and gifts of eternity are in her right hand, and in her left hand riches and honour. If thou art delighted with pleasantnes, what greater delight canst thou wish for, then a peaceable and a good conscience, the sweetnes of charity, of peace, and of the li∣berty of the children of God, that in the meane time I may say nothing of the consolation of the holy Ghost, which is most sweet and pleasant.

If thou desirest a perdurant and lasting name;* 1.44 The righteous shall liue, and shall be had in euerlasting remembrance. But the me∣moriall of the wicked shall perish with them.* 1.45 If thou be desirous of vvisedome, that thou mayst finde the way that leadeth to hea∣uen, and the meanes that direct to this end; there is no meane more certaine then Vertue, which leadeth vnto God. If thou desirest to be gracious, and acceptable among all men, there is not any thing more gracious or more conducent to it then Vertue.* 1.46 For, as Cicero sayth, nothing is more amiable then Vertue, nothing that more allureth men vnto loue; seeing that for vertue and honesty we loue them, whom we neuer saw. Such force it hath (which is more) that we loue it in an enemy. Euen as of the conueniency and proportion of the members and lyneaments,* 1.47 and of the humours of the naturall body a cer∣taine beauty ariseth, which is acceptable to the eyes of men: so of the order and vertuous frame of the life, laudably led and for∣med, so great a beauty proceedeth, that not onely it is most ac∣ceptable to the eyes of God and Angels,* 1.48 but it is also amiable and beloued of peruerse men, and enemies. That is truly and simply good, which is good in euery respect, neyther hath any euill in it. Therfore God not without cause sendeth this hono∣rable

embasie to a righteous man, which we haue set in the fore∣front of this booke, and now againe repeate in the end. Say yee, surely it shall be well with the iust. Say yee so, because he is borne vnder an happy starre, and that he shall die in a good houre; because his life and death is blessed, and whatsoeuer after death shall beside him. Say yee so vnto him, because all things shall goe well with him, as well prosperous as aduerfe; as well things pleasant,* 1.49 as heauy; both in quietnes and in labour. For all things worke together for the best vnto them that loue God. Say yee vnto him, although the vvorld be turned topsey turuey, and the ele∣ments confounded, if heauen be ruinated and disturbed, let not him feare: yea, then let him lift vp his head, because the day of his redemption is at hand. Say yee, surely it shall be well with the iust. Because a blessing is prepared for him, vvhich in excellen∣cie exccedeth all blessings, that is God himselfe: and that he is free from all euill, and from the tiranny of the deuill, which is the worst of all euils. Say yee, surely it shall be well with the iust. For his name is vvritten in the booke of life; and God the father hath adopted him for his sonne, & the holy Ghost to be a liuely temple vnto him. Say yee, surely it shall be well with the iust. For that estate which he hath gotten, is happy & blessed in euery re∣spect. And if at any time in any temporal matter it seemeth lesse happy, if this be patiently borne, it is turned vnto him for a grea∣ter good: for that which seemed a loose, vnto him that is patient, is made a gayne vnto him; & his labour becomes a reward, and his warre victory,* 1.50 and a perpetuall crowne. As often as Laban changed the wages of Iacob his sonne in law, he thought that it was profitable vnto him, & hurtfull to his sonne in law; but it fell out cleane contrary, for it was vnprofitable vnto him, and profitable to his sonne in law. Wilt thou then, my brother, be so cruell to thy selfe, and such an enemy, that thou shouldest linger to embrace so great a blessing, which promiseth on euery side so great good vnto thee? What counsaile is more wholsome? what more profitable condition or estate of life canst thou fol∣low? Blessed are those that are vpright in their way,* 1.51 and walke in the law of the Lord, saith the Prophet: a thousand times blessed are they, and blessed againe, that keepe his testimonies, and seeke him with their whole hart. If a good thing, as the Philosophers say,

be the obiect of our will, and by how much the more any thing is good, by so much the more it deserueth to be loued & desired: What I pray thee doth make thy will so sottish and insencible, that it tasteth not, nor embraceth this so vniuersall a good? O how much better did that King, who sayd: I haue chosen: the way of thy truth,* 1.52 and thy iudgements haue I layd before me. I haue clea∣ued to thy testimonies ô Lord. And in another place: O Lord, I haue layd vp thy commaundements in mine whole hart: He saith not in a corner, not in his hand, but in the midst or in his whole hart, which is the beginning of life; the chiefest & the best place of all others: as if he had sayd, This is my best part, in which I con∣triue and determine of all my busines, and all my cogitations are in it. The men of this world do contrarily; for vanity possesseth the chiefest roome of their harts, and Gods law lyeth obscured and hid in some corner. But this holy man, albeit he was a King, and troubled with many businesses of his kingdome; yet he put them all vnder his feete; but placed the law of his Lord in the midst of his hart. What hindereth then, why thou doost not imitate this good example, and embrace so great a good. For if thou respectest the bond of the obligation, what greater obliga∣tion can there be, then that which is betweene God and man, or only for that cause, that he is, what he is? All the obligations of this world are not worthy of this name, if they be compared with this, as we haue sayd in the beginning of this booke. If thou loo∣kest vnto the benefits, what benefits can be greater or more ex∣cellent then those, that we receaue from the hand of the Lord? For besides that he hath created vs, and redeemed vs with his blood, we haue receaued frō him all that we possesse both with∣in and without, our body, our soule, life, health, riches, grace, (if so we haue it) the continuance of our life, our purposes, the desires of our harts, and all that which hath the name of essence, or of goodnes, we receaue it I say originally frō him, who is the foun∣taine of all essences and of all goodnes. Words are wanting vn∣to me, by which I might set out her profit; let Angels vtter it, and not men. For what greater profit can there be then to enioy eternal glory, & to be freed from euerlasting paine, which is the reward of Vertue? If the temporall commodities of this world doe rather moue vs, what commodities can be more excellent,

or of greater valuation, then those twelue priuiledges and prero∣gatiues, which Vertue and the vertuous doe solace and delight themselues, the least of which is of more force and validity to quiet a disturbed mind, then al the dignities and treasuries of this world. I kow not truly, what more may be put into the ballance, to weigh and peise those things, which are promised to Vertue, and to her louers.

The excuses also & cauillations, which the men of this world are wont to bring for their defence, are so ouerthrowne & spoi∣led of vs, that I doe not see where such may find a small hole or crany to escape through, vnlesse perhaps of set purpose & pre∣tenced malice they shut their eyes and eares; that they might not see nor heare this manifest and euident truth. What remaineth, but that the perfection and beauty of Vertue being seene and knowne; thou say with Salomon, speaking of Wisedome, the companion and sister of Vertue:* 1.53 I haue loued her, and sought her from my youth: I desired to marry her, such loue had I vnto her beau∣tie. In that she is conuersant with God, it commendeth her nobility: yea, the Lord of all things loueth her. For shee is the Schoolemi∣stresse of the knowledge of GOD, and the chooser out of his works. If riches be a possession to be desired in this lyfe, vvhat is richer then wisedome, that worketh all thinges? For if prudence worketh, what is it among all things, that worketh better then shee? If a man loue righteousnes, her labours are vertuous: for shee teacheth sobernes and prudence, righteousnes, and strength, which are the most profita∣ble things that men can haue in this life. If a man desire great expe∣rience, shee can tell the things that are past, and discerne things to come: she knoweth the subtisties of words, and the solutions of darke sentences: she fore-seeth the signes and wonders, or euer they come to passe, and the successe of seasons and times. Therefore I purposed to take her vnto my company, knowing that shee would counsaile mee good things, and comfort mee in cares and greefes. Hetherto the Wise-man.

Therefore nothing remayneth, but that we conclude this matter with the words of Saint Cyprian,* 1.54 taken out of an Epi∣stle to a friend of his, written of the contempt of this world; Therfore, sayth he, there is one peaceable and faythfull tranqui∣lity; one solide, firme, and perpetuall security, that if any one

be taken out of the whirle-winds of this turbulent world, and be founded and anchored in the hauen of safety, he lifteth vp his eyes from the earth to heauen, and being admitted to the Lords fellowship, and now being neere vnto his God in his minde, whatsoeuer amongst humane things seemeth great and lofty vnto others, he glorieth that it lyeth within the circumference of his conscience. Now he can desire, nor couet nothing of the world, who is greater then the world. How stable and vnfoyled a defence is it, how celestiall a gard abounding with perpetuall good things, to be deliuered from the snares of this entrapping and enthralling world, & to be purged from these earthly dregs and incorporated into the light of eternal immortality? Let him consider of this, and view it well, ouer whom the deceitful dan∣gerousnes of this pernicious enemy before raged & tirannized; we are compelled more to loue, when we know and condemne what we were, and see what we now are and shal be. Neyther is this worke brought to passe by rewards, bribes, and the power of man, but it is the free gift of God, and easily obtayned. As the sunne shineth of his owne accord, the day is enlightned, a fountaine streameth, and a shower falleth; so the heauenly spirit infuseth it selfe. Afterwards the soule beholding heauen, and knowing her Maker, she being higher then the earth, and more noble then any earthly power, beginneth to be that, which she beleeueth her selfe to be. Onely thou whom the heauenly war∣fare hath appoynted a Souldier in these spirituall warres, hold and keepe thy standing incorrupt, and fenced with religious vertues, vse continually eyther praying or reading: Somtimes talke thou with God, and somtimes God with thee: let him in∣struct thee with his precepts, let him haue the guiding and or∣dering of thee: whō he maketh rich, no man shal make poore. There can be no penury, where the heauenly bounty hath fil∣led and blessed. Now coffers stuft with crownes, now stately Pallaces, and gay buildings will seeme base and vild vnto thee; when as thou knowest that thou thy selfe are more beautified and adorned, being a house in which the Lord sitteth as in his temple, and where the holy Ghost dwelleth. Let vs trimme vp this house with the ornaments of innocency, let vs enlighten it with the sun-shine of righteousnes. This house shall neuer

decay through age, neyther shall the deckings of it waxe old. Whatsoeuer things are counterfet, are not lasting, neyther doe they yeeld any stability to the po••••••ssors, which haue not the truth of possession. This perpertually continueth with a colour vndecayed, with honour vntaynted, and with splendour vnob∣scured; it cannot be abolished nor extinguished, it may be only conuerted, into further perfection, the body being glorified. Hetherto Cyprian. Whosoeuer therfore is moued with the reasons and arguments, which copiously we haue handled in this booke (the grace of God and Diuine inspiration assisting, without which all is done in vaine) and desireth to embrace so great a blessing of Vertue; let him reade the booke following, which deliuereth and handleth the method and order how to come vnto Vertue.

The end of the first booke of the Sinners Guide.

Notes

• * 1.1

  What euils are in the world.
• * 1.2

  No felicitie of y^e world lasting.
• * 1.3

  Eccles, 11,
• * 1.4

  Wisdom, 5,
• * 1.5

  Esay, 29,
• * 1.6

  Baruch, 3,
• * 1.7

  Some mise∣ries are cō∣mon, both to the good and euill, some pro∣per onely to the wicked. Wisdom, 5,
• * 1.8

  Euils of GOD.
• * 1.9

  Gene, 4,
• * 1.10

  Deut, 7.
• * 1.11

  Punishmēts inflicted vp∣on the wic∣ked, by the Ministers of God.
• * 1.12

  The euils that passi∣ons bring.
• * 1.13

  Psal. 11.
• * 1.14

  Athanasius in the life of Saint Anthony.
• * 1.15

  Prou. 6.
• * 1.16

  Ecclesi. 13.
• * 1.17

  The blind∣nes of men.
• * 1.18

  See Cyprian in his 2, booke and 2, Epistle.
• * 1.19

  Psal. 14.
• * 1.20

  Hosea, 4.
• * 1.21

  Ierem, 9,
• * 1.22

  Psalm, 55,
• * 1.23

  Gene, 25,
• * 1.24

  What the world is.
• * 1.25

  Psalm, 55.
• * 1.26

  S. Bernard.
• * 1.27

  The world a hell.
• * 1.28

  Obiectiue beatitude.
• * 1.29

  A simili∣tude.
• * 1.30

  Onely God can satisfie the hart of man.
• * 1.31

  The nature of the Sea∣mans nee∣dle.
• * 1.32

  Psal. 45.
• * 1.33

  S. Gregory deplored the losse of his quiet & sweet soli∣tary life.
• * 1.34

  Aug. of the manners of the Church, 1. booke & 3. chap.
• * 1.35

  No man happy in this world.
• * 1.36

  Eccle, 1,
• * 1.37

  Psalm, 4.
• * 1.38

  Psalm, 31.
• * 1.39

  The world an hypo∣crite.
• * 1.40

  S. Augustine
• * 1.41

  In vertue all perfecti∣ons are found.
• * 1.42

  Plato.
• * 1.43

  Prou 3.
• * 1.44

  Psal. 112.
• * 1.45

  Psal. 9.
• * 1.46

  Cicero in Loeli.
• * 1.47

  A simili∣tude.
• * 1.48

  Vertue is loued in an enemy.
• * 1.49

  Rom. 8.
• * 1.50

  Gen. 31.
• * 1.51

  Psalm. 119.
• * 1.52

  In the same Psalm.
• * 1.53

  Wisdom. 8.
• * 1.54

  Cyprian in his 2, book, and 2, Epist.