A booke of Christian exercise appertaining to resolution, that is, shewing how that we should resolve our selves to become Christians indeed: by R.P. Perused, and accompanied now with a treatise tending to pacification: by Edm. Bunny.

CHAP. I. Of impediments that let men from this resolution: and first, of the difficultie or hardnes, which seemeth to manie to be in vertuous life.

NOtwithstanding al the reasons and considera∣tions before set down, for inducing men to this necessarie resolu∣tion of serving God: there want not manie Christians abroad in the world,* 1.1 whose harts either intangled with the pleasures of this life, or given over by God to a reprobate sense, do yeeld no whit at al to this batterie, that hath been made, but shewing themselves more hard than adamant, do not only resist & contemn,* 1.2 but also do seeke excuses for their sloth and wickednes, and do alledge reasons to their own perdition. Reasons I cal them, according to the common phrase, though indeed there be no one thing more against reason, than that a man should becom enimie to his own

soul,* 1.3 as the scripture affirmeth obstinate sin∣ners to be. But yet (as I say) they have their ex∣cuses: and the first and principal of al is, that vertuous life is painful and hard, and therfore they cannot indure to follow the same: especi∣ally such as have been brought up delicately, & never were acquainted with such asperitie, as (they say) we require at their hands. And this is a great, large, and universal impediment, which staieth infinite men from imbrasing the means of their conversion, for which cause it is fully to be answered in this place.

2 First then supposing that the way of vertu were so hard indeed, as the enimie maketh it seem: yet might I wel say with Saint Iohn Chrysostom, that seeing the reward is so great, and infinite,* 1.4 as now we have declared: no la∣bor should seem great for obteining of the same.* 1.5 Again, I might say with holie S. Austen; That seeing we take daily so great pain in this world, for avoiding of smal inconveniences, as of siknes, imprisonments, losse of goods, and the like: what pains should we refuse for avoi∣ding the eternitie of hel fire set down before? The first of these considerations Saint Paul used,* 1.6 when he said; The sufferings of this life are not woorthy of the glorie which shal be revealed in the next. The second Saint Peter used, when he said;* 1.7 Seeing the heavens must be dissolved, and Christ come to iudgement to restore to every man according to his works: what manner of

men ought we to be, in holie conversation? As who would say: No labor, no pains, no travel ought to seem hard or great unto us, to the end we might avoid the terror of that day. Saint Austen asketh this question: what we think the rich glutton in hel would do,* 1.8 if he were now in this life again? Would he take pains or no? Would he not bestir himselfe, ra∣ther than turn into that place of torment a∣gain? I might ad to this, the infinite pains that Christ took for us; the infinite benefits he hath bestowed upon us; the infinite sins we have committed against him; the infinite examples of saints, that have troden his path before us: in respect of al which, we ought to make no bones at so little pains and labor, if it were tru that Gods service were so travelsome as many do esteem it.

3 But now in very deed the matter is no∣thing so,* 1.9 and this is but a subtil deceit of the enimie for our discouragement. The testimony of Christ himselfe is cleer in this point;* 1.10 Iugum meum suave est, & onus meum leve: My yoke is sweet, and my burden light. And the deerly belo∣ved disciple Saint Iohn, who had best cause to know his maisters secret herein, saith plainly; Mandata eius gravia non sunt: His commande∣ments are not greevous. What is the cause then,* 1.11 why so many men do conceive such a difficulty in this matter? Surely,* 1.12 one cause is (beside the subtiltie of the devil, which is the cheefest)

for that men feele the disease of concupiscence in their bodies, but do not consider the strength of the medicine given us against the same.* 1.13 They cry with Saint Paul, that They find a law in their members repugning to the law of their mind (which is the rebellion of concupiscence left in our flesh by original sin:) but they con∣fesse not, or consider not with the same Saint Paul; That the grace of God, by Iesus Christ, shal deliver them from the same.* 1.14 They remember not the comfortable saieng of Christ to Saint Paul, in his greatest temptations; Sufficit tibi gratia mea: My grace is sufficient to strengthen thee against them al.* 1.15 These men do as Helizeus his disciple did, who casting his eies only upon his eni∣mies, that is, upon the huge armie of the Siri∣ans ready to assault him, thought himselfe lost, and unpossible to stand in their sight, until by the praiers of the holie prophet, he was per∣mitted from God, to see the Angels that stood there present to fight on his side, and then he wel perceived that his part was the stronger.

* 1.164 So these men, beholding only our miseries and infirmities of nature, wherby daily tenta∣tions do rise against us: do account the battel painful, and the victory unpossible, having not tasted indeed, nor ever prooved (through their own negligence) the manifold helps of grace, and spiritual succors, which God alwais sen∣deth to them, who are content (for his sake) to take this conflict in hand. Saint Paul had wel

tasted that aid, which having rekoned up al the hardest matters that could be, addeth; Sed in his omnibus superamus propter eum qui dilexit nos: But we overcome in al these combats,* 1.17 by his assi∣stance that loveth us. And then falleth he to that woonderful protestation: that neither death, nor life, nor Angels, nor the like, should sepa∣rate him: and al this upon the confidence of spiritual aid from Christ,* 1.18 wherby he sticketh not to avouch; That he could do al things. David also had prooved the force of this assistance, who said; I did run the way of thy commandements,* 1.19 when thou didst inlarge my hart. This inlargement of hart, was by spiritual consolation of in∣ternal unction, wherby the hart drawn togi∣ther by anguish, is opened and inlarged when grace is powred in: even as a dry purse is sof∣tened and inlarged by annointing it with oil. Which grace being present, David said, he did not only walk the way of Gods commande∣ments easilie, but that he ran them: even as a cart wheel which crieth and complaineth, un∣der a smal burden being dry, runneth merilie and without noise, when a little oil is put un∣to it. Which thing aptly expresseth our state and condition: who without Gods help, are able to do nothing, but with the aid therof, are able to do whatsoever he now requireth of us.

5 And surely I would ask these men that imagin the way of Gods law to be so hard and

ful of difficultie, how the prophet could say; I have taken pleasure (O Lord) in the way of thy com∣mandements as in al the riches of the world.* 1.20 And in another place;* 1.21 That they were more pleasant and to be desired, than gold or pretious stone, and more sweeter than hony, or the hony comb? By which words he yeeldeth to vertuous life, not only du estimation above al treasures in the world; but also pleasure, delite, and sweetnes: therby to confound al those that abandon and for∣sake the same, upon idle, pretensed, and fained difficulties.* 1.22 And if David could say thus much in the old law: how much more justly may we say so now in the new, when grace is given more abundantly, as the scripture saith? And thou poore Christian which deceivest thy selfe with this imagination: tel me, why came Christ into this world? Why labored he, and why took he so much pains here? Why shed he his blood? Why praied he to his father so of∣ten for thee: Why appointed he the sacra∣ments as conduits of grace? Why sent he the holie Ghost into the world? What signifieth this word Gospel or good tidings? What meaneth the word grace, and mercy brought with him? What importeth the comfortable name of Iesus?* 1.23 Is not al this to deliver us from sin? From sin past (I say) by his only death: From sin to come, by the same death, and by the assistance of his holie grace, bestowed on us more abundantly than before, by al these

means? Was not this one of the principal ef∣fects of Christ his comming, as the prophet noted; That craggy wais should be made straight,* 1.24 and hard wais plain? Was not this the cause why he indued his church with so many blessed gifts of the holie Ghost,* 1.25 and with divers speci∣al graces, to make the yoke of his service sweet; the exercise of good life, easie;* 1.26 the walking in his commandements, pleasant; in such sort, as men might now sing in tribulations; have con∣fidence in perils; securitie in afflictions; and assurance of victory in al temptations? Is not this the beginning, middle, & end of the Gos∣pel? Were not these the promises of the pro∣phets; the tidings of the Evangelists; the prea∣chings of the Apostles; the doctrine, beleefe,* 1.27 and practise of al Saints? And finally is not this Verbum abbreviatum: The word of God abbre∣viated: wherin do consist al the riches and treasures of Christianitie?

6 And this grace is of such efficacie and force in the soul where it entereth,* 1.28 that it altereth the whole state therof: making those things cleer, which were obscure before; those things easie, which were hard and difficult before. And for this cause also it is said in scripture, to make a new spirit, and a new hart. As where Ezechiel talking of this matter, saith in the person of God; I wil give unto them a new hart, and wil put a new spirit in their bowels,* 1.29 that they may walk in my precepts, and keep my commandements.

Can any thing in the world be spoken more plainly? Now for mortifieng and conquering of our passions, which by rebellion do make the way of Gods commandements unplea∣sant. Saint Paul testifieth cleerly, that abundant grace is given to us also by the death of Christ, to do the same:* 1.30 for he saith; This we know that our old man is crucified also, to the end that the bodie of sin may be destroied, and we serve no more unto sin. By the old man and the bodie of sin Saint Paul understandeth our rebellious appetite and concupiscence, which is so crucified and de∣stroied by the most noble sacrifice of Christ, as we may by the grace purchased us in that sacrifice,* 1.31 in some good measure resist and conquer this appetite, being freed so much as we are, from the servitude of sin. And this is that noble and entire victorie (in this world begun, & to be finished in the world to come) which GOD promised so long ago to every Christian soul by the means of Christ, when he said:* 1.32 Be not afraid, for I am with thee; step not aside, for I thy God have strengthened thee, and have assisted thee; and the right hand of my just (man) hath taken thy defence. Behold, al that fight against thee shal be confounded and put to shame: thou shalt seek thy rebels, and shalt not find them: they shal be as though they were not, for that I am thy Lord and God.

7 Lo here a ful victory promised upon our

rebels, by the help of the right hand of Gods just man, that is upon our disordinate passions, by the aid of grace from Iesus Christ. And al∣beit these rebels are not here promised to be taken clean away, but only to be conquered and confounded: yet is it said; That they shal be as though they were not. Wherby is signified, that they shal not hinder us of our salvation, but ra∣ther advance and further the same. For as wild beasts, which of nature are fearce,* 1.33 and would rather hurt than profit mankind; being maistered and tamed, become very commodi∣ous and necessarie for our uses: so these rebel∣lious passions of ours, which of themselves would utterly overthrow us, being once sub∣dued and mortified by the grace of God, do stand us in singuler stead to the practise and exercise of al kind of [ B] vertues:* 1.34 as * 1.35 choler or anger, to the inkinde∣ling of zeal; hatred, to the pursuing of sin: an hautie mind, to the re∣jecting of the world; love to the imbracing of al great and heroi∣cal attempts, in consi∣deration of the bene∣fits received frō God. Beside this, the verie conflict and combat it

selfe, in subduing these passions is left unto us for our great good: that is, for our pati∣ence, humility, and vi∣ctorie in this life; and for our glory, & crown in the life to come: as Saint Paul affirmed of himselfe,* 1.36 and confir∣med to al others, by his example.

8 Now then let the slothful Christian go Put his hands under his girdle,* 1.37 as the scripture saith: and say; There is a lion in the way,* 1.38 and a lionesse in the path readie to devour him, that he dare not go foorth of the doores. Let him say; It is cold, and ther∣fore he dareth not go to plow.* 1.39 Let him say; It is uneasie to labor, & ther∣forè he cannot purge his vineyard of nettles and thistles, nor build any wal about the same. That is, let him say his passi∣ons

are strong, and therfore he can not conquer them: his bo∣die is delicate, & ther∣fore he dare not put it to travel: the way of vertuous life is hard and uneasie, and ther∣fore he cannot apply himselfe therunto. Let him say al this, and much more, which i∣dle and slothful Chri∣stians do use to bring for their excuse: let him alledge it (I say) as much and as often as he wil: it is but an excuse, and a false ex∣cuse, & an excuse most dishonorable and de∣tractorie to the force of Christ his grace, purchased us by his bitter passion:* 1.40 that now his yoke should be unplea∣sant, seeing he hath made it sweet: that now his burden should be heavie, seeing he hath made it light:* 1.41 that now his commandements should be greevous, seeing the holie Ghost af∣firmeth the contrarie: that now we should be in servitude of our passions, seeing he hath by his grace delivered us, and made us truly free.* 1.42

If God be with us,* 1.43 who wil be against us (saith the Apostle.) God is my helper and defender (saith holy David) whom shal I fear, or at whom shal I tremble? If whole armies should rise against me: yet wil I al∣way hope to have the victorie. And what is the reason? For that thou art with me (O Lord) thou fightest on my side:* 1.44 thou assistest me with thy grace; by help wherof I shal have the victorie: though al the squadrons of my enimies, that is, of the flesh, the world, & the devil, should rise against me at once: and I shal not only have the victo∣rie, but also shal have it easily, & with pleasure and delite. For so much signifieth Saint Iohn, in that (having said that the commandements of Christ are not greevous) he inferreth pre∣sently,* 1.45 as the cause therof; Quoniam omne quod natum est ex deo vincit mundum: For that al which is born of God, conquereth the world. That is, this grace & heavenly assistance sent us from God, doth both conquer the world, with al difficul∣ties and temptations therof: and also maketh the commandements of God easie, and vertu∣ous life most pleasant and sweet.

* 1.469 But it may be you wil say Christ himselfe confesseth it to be a yoke and a burden: how then can it be so pleasant & easie as you make it. I answer, that Christ addeth, that it is a sweet yoke, & a light burden. Wherby your objecti∣on is taken away: and also is signified further, that there is a burden which greeveth not the bearer, but rather helpeth and refresheth the

same: as the burden of feathers upon a birds bak beareth up the bird, and is nothing at al greevous unto hir. So also, though it be a yoke, yet is it a sweet yoke; a comfortable yoke; a yoke more pleasant than hony, or hony comb,* 1.47 as saith the prophet. And why so?* 1.48 Bicause we draw therin, with a sweet companion, we draw with Christ: that is, his grace at one end, and our * 1.49 endevor at the other. And bicause when [ B] a great ox and a little do draw togither, the waight lieth al upon the greater ox his nek, for that he beareth up quite the yoke from the other: therof it commeth, that we drawing in this yoke with Christ, which is greater than we are: he lighteneth us of the whole burden, and only requireth that we should go on with him comfortably, and not refuse to enter under the yoke with him, for that the pain shal be his, and the pleasure ours. This he signifieth expreslie, when he saith; Come you to me al that labor and are heavie loden, and I wil refresh you. Heer you see that he mooveth us to this yoke, only therby to refresh and disburden us:* 1.50 to disburden us (I say) and to refresh us: and not any way to load or agreeve us: to dis∣burden us of the heavy lodings and yokes of this world: as from the burden of care; the burden of melancholy; the burden of en∣vie, hatred, and malice; the burden of pride; the burden of ambition; the burden of covet∣ousnes; the burden of wickednes; and hel

fire it selfe. From al these burdens and misera∣ble yokes, Christ would deliver us, by covering our neks only with his yoke and burden, so lightened and sweetned by his holy grace, as the bearing therof is not travelsome, but most easie, pleasant, and comfortable, as hath been shewed.* 1.51

10 Another cause why this yoke is so sweet, this burden so light, and this way of Gods commandements so pleasant to good men, is love: love (I mean) towards God, whose commandements they are. For every man can tel, and hath experienced in himselfe, what a strong passion the passion of love is, and how it maketh easie the verie greatest pains that are in this world.* 1.52 What maketh the mother to take such pains in the bringing up of hir child, but only love? What causeth the wife to sit so attentive at the bedside of hir sik husband, but only love? What mooveth the beasts and birds of the air, to spare from their own food, and to indanger their own lives, for the fee∣ding and defending of their little ones, but only the force of love?* 1.53 Saint Austen doth pro∣secute this point at large by many other exam∣ples: as of merchants, that refuse no adven∣ture of sea, for love of gain: of hunters, that refuse no season of evil weather, for love of game: of soldiers, that refuse no danger of death, for love of the spoil. And he addeth in the end: that if the love of man can be so great

towards creatures heer, as to make labor easie, and indeed to seem no labor, but rather plea∣sure: how much more shal the love of good men towards God make al their labor com∣fortable, which they take in his service?

11 This extreme love was the cause,* 1.54 why al the pains and afflictions which Christ suffered for us, seemed nothing unto him. And this love also was the cause, why al the travels and torments, which many Christians have suffe∣red for Christ, seemed nothing unto them. Imprisonments, torments, losse of honor, goods, & life, seemed trifles to divers servants of God, in respect of this burning love. This love drove many virgins, and tender children to offer themselves, in time of persecution, for the love of him which in the cause was perse∣cuted. This love caused holie Apollonia of Alexandria,* 1.55 being brought to the fire to be burned for Christ, to slip out of the hands of such as led hir, and joifully to run into the fire of hir selfe. This love mooved Ignatius,* 1.56 the ancient martyr to say (being condemned to beasts, and fearing least they would refuse his bodie, as they had done of divers martyrs be∣fore) that he would not permit them so to do, but would provoke and stir them to come up∣on him, and to take his life from him, by tea∣ring his body in peeces.

12 These are the effects then of fervent love, which maketh even the things that are most

difficult and dreadful of themselves, to appeer sweet and pleasant:* 1.57 and much more the laws and commandements of God, which in them∣selves are most just, reasonable, holie, and easie. Da amantem (saith Saint Austen, speaking of this matter) et sentit quod dico:* 1.58 Si autem frigido loquor, nescit quid loquar: Give me a man that is in love with God, & he feeleth this to be tru, which I say: but if I talk to a cold Christian, he understandeth not what I say. And this is the cause, why Christ talking of the keeping of his commandements, repeateth so often this word love, as the surest cause of keeping the same: for want wherof in the world, the world keepeth them not, as there he sheweth. If you love me,* 1.59 keep my commandements, saith he. And again. He that hath my commandements and kee∣peth them he is he, that loveth me. Again; He which loveth me, wil keep my commandements. In which last words,* 1.60 is to be noted, that to the lover he saith His commandement in the * 1.61 singular number,* 1.62 for that to such an one al his com∣mandements [ B] are but one commandement, according to the saieng of Saint Paul; That love is the fulnes of the law: for that it comprehen∣deth al. But to him that loveth not, Christ saith his commandements in the plural num∣ber: signifieng therby, that they are both ma∣ny, and heavie to him: for that he wanteth love, which should make them easie. Which Saint Iohn also expresseth, when he saith; This

is the love of God, when we keep his commandements,* 1.63 and his commandements are not heavie. That is, they are not heavy to him which hath the love of God: otherwise no marvel though they be most heavie. For that every thing seemeth hea∣vie, which we do against our liking. And so by this also (gentle reader) thou maist gesse, whe∣ther the love of God be in thee, or no.

13 And these are two means now, wherby the vertuous life of good men is made easie in this world. There follow divers others,* 1.64 to the end that these negligent excusers may see, how unjust and untru this excuse of theirs is, con∣cerning the pretended hardnes of vertuous living: which in very deed is indued with infi∣nite privileges of comfort, above the life of wicked men, even in this world. And the next after the former, is a certain special and pe∣culiar light of understanding, pertaining to the just, and called in scripture;* 1.65 Prudentia san∣ctorum: the wisdome of saints; which is nothing els, but a certain sparkle of heavenly wisdome, bestowed by singular privilege upon the ver∣tuous in this life: wherby they receive most comfortable light, and understanding in spiri∣tual matters, especially touching their own salvation, and things necessarie therunto. Of which the prophet David ment, when he said; Notas mihi fecisti vias vitae:* 1.66 Thou hast made the wais of life known to me. Also when he said of him∣selfe; Super senes intellexi:* 1.67 I have understood more

than old men. And again in another place; Incer∣ta & occulta sapientiae tuae manifestasti mihi:* 1.68 Thou hast opened to me the unknown and hidden secrets of thy wisdome. This is that light wherwith Saint Iohn saith,* 1.69 that Christ lighteneth his servants: as also that unction of the holie Ghost, which the same Apostle teacheth to be given to the godlie,* 1.70 to instruct them in al things be∣hooveful for their salvation. In like wise this is that writing of Gods law in mens harts, which he promiseth by the prophet Ieremie:* 1.71 as also the instruction of men immediately from God himselfe,* 1.72 promised by the prophet Esay. And finally, this is that sovereign understanding in the law, commandements, and justifications of God, which holy David so much desired, & so often demanded in that most divine psalm, which beginneth;* 1.73 Blessed are the unspotted in the way: that is, in this life.

14 By this light of understanding, and su∣pernatural knowledge and feeling from the holie Ghost, in spiritual things, the vertuous are greatly holpen in the way of righteousnes, for that they are made able to discern for their own direction in matters that occur, accor∣ding to the saieng of S. Paul; Spiritualis omnia iudicat:* 1.74 A spiritual man iudgeth of al things. Ani∣malis autem homo non percipit quae sunt spiritus Dei: But the carnal man conceiveth not the things which appertain to the spirit of God. Doth not this greatly discover the privilege of a vertuous life? The

joy, comfort, and consolation of the same; with the exceeding great miserie of the contrarie part? For if two should walk togither, the one blind, and the other of perfect sight, which of them were like to be wearie first? Whose jour∣ney were like to be more painful? Doth not a little ground, wearie out a blind man? Consi∣der then in how wearisom darknes the wicked do walk? Consider whether they be blind or no.* 1.75 Saint Paul saith in the place before alled∣ged, that they cannot conceive any spiritual knowledge: is not this a great darknes? A∣gain, the prophet Esay describeth their state further, when he saith in the person of the wic∣ked; We have groped like blind men after the wals,* 1.76 & have stumbled at midday, even as if it had been in darknes. And in another place the scripture de∣scribeth the same, yet more effectuously, with the painfulnes therof, even from the mouths of the wicked themselves, in these words; The light of iustice hath not shined unto us,* 1.77 and the sun of understanding hath not appeered unto our eies: we are wearied out in the way of iniquitie and perditi∣on, &c. This is the talk of sinners in hel. By which words appeereth, not only that wicked men do live in great darknes; but also that this darknes is most painful unto them: and con∣sequently that the contrarie light, is a great easement to the way of the vertuous.

15 Another principal matter,* 1.78 which maketh the way of vertu easie and pleasant to them

that walk therin, is a certain hidden and secret consolation, which GOD powreth into the harts of them that serve him. I cal it secret; for that it is known, but of such only as have felt it: for which cause, Christ himselfe calleth it; Hidden manna,* 1.79 known only to them that receive it. And the prophet saith of it; Great is the multi∣tude of thy sweetnes (O Lord) which thou hast hidden for them that fear thee.* 1.80 And again in another place;* 1.81 Thou shalt lay aside (O Lord) a special chosen rain or dew for thine inheritance. And another pro∣phet saith in the person of God, talking of the devout soul that serveth him; I wil lead hir aside into a wildernes;* 1.82 and there I wil talk unto hir 〈◊〉〈◊〉. By al which words of Wildernes, separating, choise and hidden, is signified, that this is a secret privi∣lege bestowed only upon the vertuous, and that the carnal harts of wicked men, have no part or portion therin. But now, how great and inestimable the sweetnes of this heavenlie consolation is, no tong of man can expresse: but we may conjecture by these words of Da∣vid, who, talking of this celestial wine, attribu∣teth to it such force,* 1.83 as to make al those dron∣ken that tast of the same: that is, to take from them, al sense and feeling of terrestrial mat∣ters, even as Saint Peter, having droonk a little of it upon the mount Thabor,* 1.84 forgat himselfe presently, and talked as a man distracted, of building tabernacles there, and resting in that place for ever. This is that Torrens voluptatis,

that sweet stream of pleasure, as the prophet calleth it,* 1.85 which comming from the moun∣tains of heaven, watereth (by secret wais and passages) the harts and spirits of the godlie, & maketh them droonken with the unspeaka∣ble joy, which it bringeth with it. This is a lit∣tle tast in this life of the very joies of heaven bestowed upon good men, to comfort them withal, and to incourage them to go forward. For as merchants desirous to sel their wares,* 1.86 are content to let you see and handle, and somtimes also to tast the same therby to in∣duce you to buy: so God almightie,* 1.87 willing (as it were) to sel us the joies of heaven, is content to impart a certain tast before hand to such as he seeth are willing to buy: therby to make them come off roundly with the price, and not to stik in paieng so much, and more, as he re∣quireth. This is that exceeding joy and jubile in the harts of just men, which the prophet meaneth, when he saith; The voice of exultation and salvation is in the tabernacles of the iust. And again; Blessed is that people that knoweth iubilation:* 1.88 that is, that hath experienced this extreme joy & pleasure of internal consolation. S. Paul had tasted it when he wrote these words, amidst al his labors for Christ; I am filled with consolati∣on, I overflow or exceedingly abound in al ioy,* 1.89 amidst our tribulations. What can be more effectually said or alledged, to proove the service of God pleasant, than this? Surely (good reader) if

thou haddest tasted once, but one drop of this heavenly joy, thou wouldest give the whole world to have another of the same, or at the leastwise, not to leese that one again.

* 1.9016 But thou wilt ask me? Why thou be∣ing a Christian as wel as other, hast yet never tasted of this consolation? To which I answer, that (as it hath been shewed before) this is not meat for every mouth: but A chosen moisture laid aside for Gods inheritance only.* 1.91 This is wine of Gods own seller,* 1.92 laid up for his spouse; As the Canti∣cle declareth. That is, for the devout soul de∣dicated unto Gods service. This is a teat of comfort, only for the child to suk, and fil him∣selfe withal,* 1.93 as the prophet Esay testifieth. The soul that is drowned in sin and pleasures of the world, cannot be partaker of this benefit: neither the hart replenished with carnal cares and cogitations. For as Gods Ark, and the idol Dagon could not stand togither upon one altar:* 1.94 so cannot Christ and the world stand togither in one hart. God sent not the pleasant Manna unto the people of Israel, as long as their flower & chibals of Egypt lasted: so neither wil he send this heavenly consolati∣on unto thee, until thou have rid thy selfe of the cogitations of vanitie. He is a wise mer∣chant, though a liberal: he wil not give a tast of his treasure, where he knoweth there is no wil to buy. Resolve thy selfe once indeed to serve God, and thou shalt then feele this joy

that I talk of, as many thousands before thee have done, and never yet any man was herein deceived. Moises first ran out of Egypt,* 1.95 to the hils of Madian, before God appeered unto him: and so must thy soul go out of worldly vanitie, before she can look for these consola∣tions. But thou shalt no sooner offer thy selfe thoroughly to Gods service, than thou shalt find intertainment above thy expectation. For that his love is more tender indeed upon them that come newly to this service, than up∣on those which have served him of old: as he sheweth plainly by the parable of the prodigal son:* 1.96 whom he cherished with much more daliance and good cheere,* 1.97 than he did the el∣der brother, which had served him of long time. And the causes hereof are two: the one, for the joy of the new gotten servant, as is ex∣pressed by Saint Luke in the text: the other lest he finding no consolation at the beginning, should turn bak to Egypt again: as God by a figure in the children of Israel declareth mani∣festly in these words;* 1.98 When Pharao had let go the people of Israel out of Egypt; God brought them not by the country of the Philistines, which was the nee∣rest way, thinking with himselfe that it might repent them if they should see wars, streightway rise against them, and so should return into Egypt again. Vpon which two causes thou maist assure thy selfe of singular consolations and comforts in the ser∣vice of God (if thou wouldest resolve thy selfe

therunto) as al other men have found before thee: and by reason therof have prooved the way not hard,* 1.99 as worldly men imagin it; but most easie, pleasant, and comfortable, as Christ hath promised.

* 1.10017 After this privilege of internal consola∣tion insueth another, making the service of God pleasant, which is the testimonie of a good conscience, wherof Saint Paul made so great account, as he called it His glorie. And the holy Ghost saith of it further,* 1.101 by the mouth of the wise man;* 1.102 Secura mens quasi iuge convivi∣um: A secure mind, or a good conscience is a perpe∣tual feast. Of which we may infer, that the ver∣tuous man having alwais this secure mind, and peace of conscience, liveth alwais in festival glory, and glorious feasting. And how then, is this life hard or unpleasant, as you imagin? In the contrarie side, the wicked man having his conscience vexed with the privitie of sin, is al∣waies tormented within it selfe: as we read that Cain was,* 1.103 having killed his brother Abel; and Antiochus, for his wickednes done to Ie∣rusalem; and Iudas for his treason against his maister: and Christ signifieth it generally of al naughtie men, when he saith; that They have a worm which gnaweth their conscience within. The reason wherof the scripture openeth in ano∣ther place,* 1.104 when it saith; Al wickednes is ful of fear, giving testimony of damnation against it self: & therfore a troubled conscience alway suspecteth cruel

maters. That is, suspecteth cruel things to be imminent over it selfe, as it maketh account to have deserved. But yet further, above al other, holie Iob most lively setteth foorth this mise∣rable state of wicked men, in these words; A wicked man is prooved al the dais of his life,* 1.105 though the time be uncertain how long he shal play the ty∣rant: the sound of terror is alwais in his eares,* 1.106 and although it be in time of peace, yet he alway sus∣pecteth some treason against him: he beleeveth not that he can rise again from darknes, to light: expec∣ting on everie side the sword to come upon him. When he sitteth down to eat, he remembreth that the day of darknes is readie at hand for him: tribulation terrifi∣eth him, and anguish environeth him, even as a king is environed with soldiers, when he goeth to war.

18 Is not this a marvelous description of a wicked conscience, uttered by the holie Ghost himselfe? What can be imagined more mise∣rable than this man, which hath such a bou∣cherie, and slaughter house within his own hart? What feares, what anguishes are heer touched? S. Chrysostom discourseth notably upon this point;* 1.107 Such is the custom of sinners (saith he) that they suspect al things; dowt their own shadowes; they are afeard at every little noise; & they think every man that com∣meth towards them, to come against them. If men talk togither, they think they speak of their sins. Such a thing sin is, as it bewraieth it self, though no man accuse it: it condemneth it

selfe, though no man bear witnes against it: it maketh alwais the sinner fearful, as justice doth the contrarie. Heare how the scripture doth describe the sinners fear, & the just mans libertie;* 1.108 The wicked man flieth, though no man pur∣su him (saith the scripture.) Why doth he flie if no man do pursu him? For that he hath within his conscience an accuser pursuing him, whom alwais he carrieth about him. And as he cannot flie from himself; so can he not fly from his accuser within his conscience: but wherso∣ever he goeth, he is pursued & whipped by the same, and his wound incurable. But the just man is nothing so;* 1.109 The iust man (saith Salo∣mon) is as confident as a lion. Hitherto are the words of Saint Chrysostom.

* 1.11019 Wherby, as also by the scriptures al∣ledged, we take notice yet of another preroga∣tive of vertuous life, which is hope or confi∣dence, the greatest treasure, the richest jewel, that Christian men have left thē in this life. For by this we passe through al afflictions, al tribu∣lations,* 1.111 & adversities, most joifully, as S. Iames signifieth. By this we say with Saint Paul; We do glorie in our tribulations,* 1.112 knowing that tribu∣lation worketh patience; and patience, proofe; and proofe, hope; which confoundeth us not. This is our most strong and mightie comfort, this is our sure ankor in al tempestuous times, as Saint Paul saith;* 1.113 We have a most strong solace (saith he) which do flie unto the hope proposed, to lay hands on

the same; which hope, we hold as a sure and firm ar∣mor of our soul. This is that noble Galea salutis,* 1.114 the head-peece of salvation, as the same apostle calleth it, which beareth off al the blowes that this world can lay upon us. And finally, this is the only rest set up in the hart of a vertuous man; that, come life, come death; come health, come siknes; come wealth, come povertie; come prosperitie, come adversitie: come never so tempestuous storms of persecution, he sit∣teth down quietly, and saith calmly with the prophet; My trust is in God,* 1.115 and therfore I fear not what flesh can do unto me. Nay, further with holie Iob amidst al his miseries, he saith;* 1.116 Si occiderit me, in ipso sperabo: If God should kil me, yet would I trust in him. And this is (as the scripture said be∣fore) to be as confident as a lion. Whose pro∣pertie is to shew most courage, when he is in greatest peril, and neerest his death.

20 But now as the holie Ghost saith;* 1.117 Non sic impij, non sic. The wicked cannot say this: they have no part in this confidence, no interest in this consolation; Quia spes impiorum peribit. Saith the scripture;* 1.118 The hope of wicked men is vain, and shal perish. And again;* 1.119 Praestolatio impi∣orum furor: The expectation of wicked men is furie. And yet further; Spes impiorum abhominatio ani∣mae: The hope of wicked men is abhomination,* 1.120 and not a comfort unto their soul. And the reason heerof is double. First, for that in verie deed (though they say the contrarie in words) wic∣ked

men do not put their hope and confi∣dence in God: but in the world, and in their riches; in their strength; frinds and authority; and finally in the Deceaving arm of man. Even as the prophet expresseth in their person,* 1.121 when he saith;* 1.122 We have put a lie for our hope. That is, we have put our hope in things transitorie, which have deceived us; & this is yet more ex∣pressed by the scripture,* 1.123 saieng; The hope of wic∣ked men is as chaf, which the wind bloweth away, and as a bubble of water which a storm disperseth: & as a smoke, which the wind bloweth abroad: and as the re∣membrance of a ghest that staieth but one day in his In. By al which metaphors, the holie Ghost ex∣presseth unto us, both the vanity of the things, wherin indeed the wicked do put their trust, and how the same faileth them after a little time, upon every smal occasion of adversitie that falleth out.

* 1.12421 This is that also which God meaneth, when he so stormeth and thundereth against those which go into Egypt for help, and do put their confidence in the strength of Pharao, ac∣cursing them for the same: and promising that it shal turn to their own confusion: which is properly to be understood of al those, which put their cheefe cōfidence in worldly helps:* 1.125 as al wicked men do, whatsoever they dissemble in words to the contrarie. For which cause al∣so of dissimulation, they are called hypocrites by Iob: for wheras the wise man saith; The

hope of wicked men shal perish. Iob saith;* 1.126 The hope of hypocrites shal perish. Calling wicked men hypocrites, for that they say, they put their hope in God, wheras indeed they put it in the world. Which thing beside scripture, is evi∣dent also by experience. For with whom doth the wicked man consult in his affairs and dowts? With God principally, or with the world? Whom doth he seeke to, in his afflic∣tions? Whom doth he cal upon in his siknes? From whom hopeth he comfort in his adversi∣ties? To whom yeeldeth he thanks in his pro∣sperities? When a worldly man taketh in hand any work of importance, doth he first consult with God about the event therof? Doth he fal down of his knees, and aske his aid? Doth he refer it wholy and principally to his honor? If he do not: how can he hope for aid therin at his hands? How can he repaire to him for assistance, in the dangers and lets that fal out about the same? How can he have any confi∣dence in him, which hath no part at al in that work? It is hypocrisie then (as Iob truly saith) for this man to affirm that his confidence is in God: wheras indeed, it is in the world; it is in Pharao; it is in Egypt; it is in the arm of man; it is in a lie. He buildeth not his house with the wise man, upon a rok: but with the foole up∣on the sands: and therfore (as Christ wel assu∣reth him;) When the rain shal come,* 1.127 and fluds de∣scend, and winds blow, and al togither shal rush upon

the house (which shal be at the hour of death) then shal this house fal, and the fal of it shal be great. Great, for the change that he shal see: great, for the great horror which he shal conceive: great, for the great miserie which he shal suffer: great, for the unspeakable joies of heaven lost: great, for the eternal pains of hel fallen into: great every way, assure thy selfe (deer brother) or else the mouth of God would never have used this word great, and this is sufficient for the first reason, why the hope of wicked men is vain: for that indeed they put it not in God, but in the world.

* 1.12822 The second reason is, for that albeit they should put their hope in God (yet living wic∣kedly) it is vain, and rather to be called pre∣sumption than hope. For understanding wher∣of, it is to be noted; that as there are two kinds of faith recounted in scripture (the one a dead faith without good works, that is which, be∣leeveth al you say of Christ,* 1.129 but yet observeth not his commandements; the other, a lively, a justifieng faith, which beleeveth not only, but also worketh by charitie, as Saint Pauls words are. So are there two hopes following these two faiths: the one of the good, proceeding of a good conscience, wherof I have spoken before; the other of the wicked, resting in a guiltie conscience, which is indeed no tru hope, but rather presumption. This Saint Iohn prooveth plainly,* 1.130 when he saith; Brethren,

if our hart reprehend us not, then have we confi∣dence with God. That is, if our hart be not guil∣tie of wicked life. And the words immediately folowing do more expresse the same, which are these; Whensoever we aske we shal receive of him, for that we keep his cōmandements, & do those things which are pleasing in his sight. The same confir∣meth Saint Paul, when he saith,* 1.131 that The end of Gods commandements is charity from a pure hart, and a good conscience. Which words, Saint Austen expounding in divers words, and in divers pla∣ces of his works, prooveth at large, that with∣out a good conscience, there is no tru hope that can be conceaved.* 1.132 Saint Paul (saith he) addeth (from a good conscience) Bicause of hope: for he which hath the scruple of an evil conscience, despaireth to attain that which he beleeveth. And again;* 1.133 Every mans hope is in his own cōscience, according as he feeleth him selfe to love God. And again, in another book, the apostle putteth a good cōscience for hope: for he only hopeth which hath a good consci∣ence: and he whom the guilt of an evil consci∣ence doth prik, retireth bak from hope, & ho∣peth nothing but his own damnation. I might heer repeat a great many more privileges and prerogatives of a vertuous life, which make the same easie, pleasant, and comfortable, but that this chapter groweth to be long: and therfore I wil only touch (as it were in passing by) two or three of the other points of the most prin∣cipal:

which notwithstanding would require large discourses to declare the same, according to their dignities.* 1.134 And the first is the inesti∣mable privilege of libertie and freedom, which the vertuous do enjoy above the wicked, ac∣cording as Christ promiseth in these words. If you abide in my cōmandements,* 1.135 you shal be my schol∣lers indeed, and you shal know the truth, and the truth shal set your free. Which words Saint Paul as it were expounding,* 1.136 saith; Where the spirit of the Lord is, there is freedome. And this freedome is ment, from the tyrannie and thraldome of our corrupt sensualitie & concupiscence, wherun∣to the wicked are so in thraldome, as there was never bondman so in thraldome to a most cru∣el and mercilesse tyrant. This in part, may be conceaved by this one example. If a man had maried a rich,* 1.137 beautiful, & noble gentlewoman adorned with al gifts and graces, which may be devised to be in a woman: and yet notwith∣standing, should be so sotted and intangled with the love of some soul and dishonest beg∣ger, or servile maid of his house, as for hir sake to abandon the company and frindship of the said wife: to spend his time in daliance and service of his base woman: to run, to go, to stand at hir appointment: to put al his living and revenues into hir hands, for hir to con∣sume and spoil at hir pleasure: to denie hir no∣thing, but to wait and serve hir at hir bek: yea, and to compel his said wife to do the same:

would you not think this mans life miserable and most servile? And yet surely, the servitude wherof we talk, is far greater, and more intol∣lerable than this. For no woman or other crea∣ture in the world, is, or can be of that beautie or nobilitie, as the grace of Gods spirit is, to whom man by his creation was espoused, which notwithstanding we see abandoned, contemned, and rejected by him, for the love of sensualitie hir enimie, and a most deformed creature in respect of reason: in whose love notwithstanding, or rather servitude, we see wicked men so drowned, as they serve hir day and night with al pains, perils, and expenses, and do constrain also the good motions of Gods spirit to give place at every bek & com∣mandement of this new mistres For wherfore do they labor? Wherfore do they watch? Wherfore do they heape riches togither, but only to serve their sensualitie, and hir desires? Wherfore do they beat their brains, but only to satisfie this cruel tyrant and hir passions?

23 And if you wil see indeed how cruel and pittiful this servitude is:* 1.138 consider but some particular examples therof. Take a man whom she overruleth in any passion: as for example, in the lust of the flesh, and what pains taketh he for hir? How doth he labor, how doth he sweat in this servitude? How mightie & strong doth he feele hir tyrannie? Remember the strength of Samson, the wisdome of Salomon,* 1.139

the sanctitie of David overthrown by this ty∣rannie.* 1.140 Iupiter, Mars, and Hercules, who for their valiant acts otherwise were accounted gods of the painims: were they not overcome and made slaves by the inchantment of this tyrant? And if you wil yet further see of what strength she is, and how cruelly she executeth the same upon those that Christ hath not deli∣vered from hir bondage: consider (for ex∣amples sake in this kind) the pittiful case of some disloial wife, who, though she know that by committing adulterie, she runneth into a thousand dangers and inconveniences (as the losse of Gods favor; the hatred of hir husband; the danger of punishment; the offence of hir frinds; the utter dishonor of hir person (if it be known, and finally the ruin and peril of bodie and soul) yet to satisfie this tyrant, she wil ven∣ture to commit the sin, notwithstanding any dangers or perils whatsoever.

24 Neither is it only in this one point of carnal lust, but in al other, wherin a man is in servitude to this tyrant,* 1.141 and hir passions. Look upon an ambitious or vain glorious man: see how he serveth this mistresse: with what care and diligence he attendeth hir commande∣ments, that is, to follow after a little wind of mens mouthes: to pursu a little feather flieng before him in the air: you shal see that he o∣mitteth no one thing; no one time; no one circumstance for gaining therof. He riseth be∣time;

goeth late to bed: trotteth by day; stu∣dieth by night: heer he flattereth; there he dissembleth: heer he stowpeth; there he loo∣keth big: heer he maketh frinds; there he pre∣venteth enimies. And to this only end he re∣ferreth al his actions, and applieth al his other matters: as, his order of life; his cōpany keping; his sutes of apparel; his house; his table; his horses; his servants; his talk; his behavior; his jests; his looks; and his very going in the street.

25 In like wise he that serveth his ladie in passion of covetousnes:* 1.142 what a miserable slave∣rie doth he abide? His hart being so walled in prison with money, as he must only think ther∣of, talk therof, dream therof, and imagin only new wais to get the same, & nothing else. If you should see a Christian man in slavery under the gret Turk, tied in a galley by the leg with chains there to serve by rowing for ever: you could not but take compassion of his case. And what then shal we do of the miserie of this man, who standeth in captivitie to a more base creature than a Turk, or any other reasonable creature that is, to a peece of mettal, in whose prison he lieth bound, not only by the feete, in such sort as he may not go any where against the com∣moditie and commandement of the same: but also by the hands, by the mouth, by the eies, by the eares, and by the hart, so as he may nei∣ther do, speak, see, hear, or think any thing, but the service of the same? Was there ever

servitude so great as this? Doth not Christ say truly,* 1.143 now; Qui facit peccatum servus est pec∣cati: He that doth sin, is a slave unto sin? Doth not S. Peter say wel; A quo quis superatus est, huius & ser∣vus est: A man is slaue to that, wherof he is cōquered.

26 From this slaverie then are the vertuous delivered, by the power of Christ, and his assi∣stance: insomuch, as they rule over their passi∣ons in sensualitie, and are not ruled therby. This God promised by the prophet Ezechiel, saieng;* 1.144 And they shal know, that I am their Lord, when I shal break the chains of their yoke, and shal deliver them from the power of those that over-ruled them before. And this benefit holie David ac∣knowledged in himselfe, when he used these most effectuous words to God; O Lord, I am thy servant,* 1.145 I am thy servant, and the child of thy handmaid: thou hast broken my bonds, and I wil sa∣crifice to thee a sacrifice of praise. This benefit also acknowledgeth Saint Paul, when he saith; that Our oldman was crucified,* 1.146 to the end the bodie of sin might be destroied, and we be no more in servitude to sin: understanding by the old man, and the bo∣die of sin, our concupiscence, mortified by the grace of Christ in the children of God.

* 1.14727 After this privilege of freedom follow∣eth another of no lesse importance than this, and that is, a certain heavenly peace, and tran∣quillitie of mind, according to the saieng of the prophet; Factus est in pace locus eius: His place is made in peace.* 1.148 And in another place; Pax

multa diligentibus legem tuam: There is great peace to them which love thy law. And on the contrarie side, the prophet Esay repeateth this sentence often from God;* 1.149 Non est pax impijs dicit Domi∣nus: The Lord saith; There is no peace unto the wic∣ked. And another prophet saith of the same men; Contrition and infelicitie is in their wais,* 1.150 and they have not known the way of peace. The reason of this difference hath been declared before in that, which I have noted of the diversitie, of good and evil men touching their passions. For the vertuous, having now (by the aid of Christ his grace) subdued the greatest force of their said passions, do passe on their life most sweetly and calmly, under the guide of his spi∣rit, without any perturbations that much tro∣ble them, in the greatest occurrents of this life. But the wicked men,* 1.151 not having mortified the said passions, are tossed and troubled with the same, as with vehement and contrarie winds. And therfore their state and condition is com∣pared by Esay to a tempestuous sea,* 1.152 that never is quiet: and by Saint Iames, to a citie or coun∣try,* 1.153 where the inhabitants are at war and sedi∣tion among themselves. And the causes heerof are two: first, for that the passions of concupis∣cence,* 1.154 being many and almost infinit in num∣ber, do lust after infinit things, and are never satisfied, but are like those blood-suckers which the wise man speaketh of, that cry alwais Give, give, and never ho. As for example:* 1.155 when

is the ambitious man satisfied with honor? Or the incontinent man, with carnalitie? Or the covetous man with money? Never truly: and therfore, as that mother cannot but be great∣ly afflicted, which should have many children crieng at once for meat, she having no bread at al to break unto them: so the wicked man, be∣ing greedily called upon, by almost infinit pas∣sions, to yeeld them their desires, must needs be vexed and pittifully tormented; especially, being not able to satisfie any one of their sma∣lest demands.

28 Another cause of vexation is, for that these passions of disordinate concupiscence, be oftentimes on contrary to the other, & do de∣mand contrary things, representing most lively the confusion of Babel:* 1.156 where one tong spoke against another, and that in divers, and contra∣rie languages. So we see oftentimes, that the desire of honor saith; Spend heer: but the pas∣sion of avarice saith; Hold thy hands. Lecherie saith; Venture heer: but pride saith; No, it may turn to thy dishonor. Anger saith; Re∣venge thy selfe heer: but ambition saith; It is better to dissemble. And finally, heer is fulfil∣led that,* 1.157 which the prophet saith; Vidi iniquita∣tem, & contradictionem in civitate: I have seen ini∣quitie, and contradiction in the selfesame citie. Ini∣quitie, for that al the demands of these passi∣ons are most unjust, in that they are against the word of God. Contradiction, for that one cri∣eth

against the other in their demands. From al which miseries God hath delivered the just, by giving them his Peace, which passeth al under∣standing, as the apostle saith,* 1.158 and which the world can never give, nor tast of, as Christ him∣selfe affirmeth.

29 And these many causes may be alledged now (besides many others, which I passe over) to justifie Christs words, that his yoke is sweet and easie: to wit, the assistance of grace; the love of God; the light of understanding from the holie Ghost; the internal consolation of the mind; the quiet of conscience; the confi∣dence therof proceeding; the libertie of soul and bodie; with the sweet rest of our spirits, both towards God, towards our neighbour, and towards our selves. By al which means, helps, privileges, and singular benefits, the ver∣tuous are assisted above the wicked, as hath been shewed: and their way made easie, light, and pleasant. To which also we may ad as the last, but not the least comfort,* 1.159 the expectation of reward: that is, of eternal glorie and felici∣tie to the vertuous; and everlasting damnati∣on unto the wicked. O how great a matter is this, to comfort the one, if their life were pain∣ful in godlines: and to afflict the other, amidst al their great pleasure of sin! The laborer, when he thinketh on his good pay at night,* 1.160 is incou∣raged to go thorough, though it be painful to him. Two that should passe togither towards

their country, the one to receive honor for the good service done abroad; the other as priso∣ner to be arraigned of treasons, committed in forrain dominions against his soveraign, could not be like merrie in their In upon the way, as it seemeth to me: and though he that stood in danger, should sing, or make shew of cou∣rage and innocencie, and set a good face upon the matter: yet the other might wel think, that his hart had many a cold pul within him: as no dowt but al wicked men have, when they think with themselves of the life to come. If Ioseph & Pharaos baker had known both their distinct lots in prison (to wit,* 1.161 that on such a day one should be called foorth to be made Lord of Egypt, and the other to be hanged on a paire of gallows) they could hardly have been equally merry: whiles they lived togither in time of their imprisonment. The like may be said, and much more truly, of vertuous and wicked men in this world. For when the one doth but think upon the day of death (which is to be the day of their deliverance from this prison) their harts cannot but leap for very joy, considering what is to insu unto them after. But the other are afflicted, and fal into melancholy, as often as mention or remem∣brance of death is offred: for that they are sure that it bringeth with it their bane, according as the scripture saith;* 1.162 The wicked man being dead, there remaineth no more hope unto him.

30 Wel then (deer brethen) if al these things be so, what should stay thee now at length to make this resolution, which I exhort thee un∣to? Wilt thou yet say (notwithstanding al this) [ B] that the matter is hard, and the way unplea∣sant? Or wilt thou beleeve others that tel thee so, though they know lesse of the matter than thy selfe? Beleeve rather the a 1.163 word and promise of Christ, which assureth thee the con∣trary: beleeve the reasons before alledged, which do proove it evidently: beleeve the te∣stimony of them which have experienced it in themselves (as of king David, Saint Paul, and Saint Iohn the Evangelist, whose testimonies I have alledged before of their own proofe) be∣leeve many hundreds, which by the grace of God, are converted daily in Christendome from vicious life, to the tru service of God: al which do protest themselves to have found more, than I have said, or can say in this matter.

31 And for that thou maist replie heer, & say, that such men are not * 1.164 where thou art, to give this testimony of their experience: I can, & do assure thee, upon my conscience before God, that I have talked with no smal number of such my selfe, to my singular comfort, in be∣holding the strong hand, and exceeding boun∣tifulnes of Gods sweetnes towards them in this case. Oh (deer brother) no toong can expresse, what I have seen heerin: and yet saw

I not the least part of that which they felt. But yet this may I say, that those which are known to be skilful, and to deal so sincerely withal, that others disburden their consciences unto them for their comfort or counsel, are some part of those,* 1.165 wherof the prophet saith; That they work in multitudes of waters, and do see the mar∣vels of God in the depth. In the depth (I say) of mens consciences, uttered with infinite multi∣tudes of teares, when God toucheth the same, with his holie grace. Beleeve me (good reader) for I speak in truth before our Lord Iesus, I have seen so great and exceeding consolations, in divers great sinners after their conversion, as no hart can almost conceave: and the harts which received them, were hardly able to con∣tein the same: so abundantly stilled down the heavenly dew, from the most liberal and bountiful hand of God. And that this may not seeme strange unto thee, thou must know, that it is recorded of one holie man called Effrem, that he had so mervelous great consolations after his conversion, as he was often constrai∣ned to cry out to God; O Lord retire thy hand from me a little, for that my hart is not able to receive so extreme joy.* 1.166 And the like is written of Saint Barnard: who for a certein time after his conversion from the world, re∣mained as it were deprived of his senses by the excessive consolations he had from God.

32 But yet if al this cannot moove thee, but

thou wilt stil remain in thy distrust, hear the testimonie of one, whom I am sure thou wilt not discredit, especially speaking of his own experience in himselfe. And this is the holie martyr & doctor Saint Cyprian,* 1.167 who writing of the very same matter to a secret frind of his, called Donatus, confesseth, that he was before his conversion of the same opinion that thou art of: to wit, that it was impossible for him to change his manners, and to find such comfort in a vertuous life as after he did: being accu∣stomed before to al kind of loose behavior. Therefore he beginneth his narration to his frind in this sort; Accipe quod sentitur antequam discitur. Take that which is felt, before it be learned: and so followeth on with a large dis∣course, shewing that he prooved now by ex∣perience, which he could never beleeve be∣fore his conversion, though God had promi∣sed the same.* 1.168 The like writeth Saint Austen of himselfe in his books of confession: shewing that his passions would needs persuade him before his conversion, that he should never be able to abide the austeritie of a vertuous life, especially touching the sins of the flesh (wherin he had lived wantonly, until that time) it see∣med impossible that he could ever abandon the same, and live chastly: which notwithstan∣ding he felt easie, pleasant,* 1.169 and without diffi∣cultie afterward. For which he breaketh into these words: My God,* 1.170 let me remember and

confesse thy mercies towards me: let my verie bones rejoice and say unto thee;* 1.171 O Lord, who is like unto thee? Thou hast broken my chains and I wil sacrifice to thee a sacrifice of thankesgiving. These chains were the chains of concupis∣cence, wherby he stood bounden in captivitie before his conversion, as he there confesseth: but presently therupon he was delivered from the same, by the help of Gods most holie grace.

33 My counsel should be therfore (gentle reader) that seeing thou hast so many testimo∣nies, examples, reasons, and promises of this matter, thou shouldest at least proove once by thine own experience, whether this thing be tru or no: especially seeing it is a matter of so great importance, and so worthy thy trial: that is, concerning so neer thy eternal salvation as it doth. If a mean fellow should come unto thee, and offer, for hazarding of one crown of gold, to make thee a thousand by Alchimie, though thou shouldest suspect him for a cou∣soner: yet the hope of gain being so great, and the adventure of so smal losse; thou woul∣dest go nigh for once to proove the matter. And how much more shouldest thou do it in this case, where by proofe thou canst leese no∣thing: and if thou speed wel, thou maist gain as much as the everlasting joy of heaven is woorth.

34 But yet heer by the way, I may not let

passe to admonish thee of one thing, which the ancient fathers and saints of God that have passed over this river before thee (I mean the river dividing between Gods service and the world) do affirm of their own experience:* 1.172 and that is, that assoone as thou takest this work or resolution in hand, thou must expect as∣saults, combats, and open war within thy selfe, as Saint Cyprian, Saint Austen, Saint Gregory,* 1.173 and Saint Barnard do affirm, and upon their own proofe. This do Cyril, and Origin shew in divers places at large. This doth saint Hilary proove by reasons & examples. This doth the wise man forewarn thee of, willing thee; When thou art to come to the service of God, to prepare thy mind unto temptation. And the reason of this is, for that the devil possessing quietly thy soul before, lay stil, and sought only means to con∣tent the same,* 1.174 by putting in new and new de∣lites, and pleasures of the flesh. But when he seeth thou offerest to go from him: he begin∣neth straight to rage, and to moove sedition within thee, and to tosse up and down both heaven and earth, before he wil leese his king∣dome in thy soul. This is evident by the exam∣ple of him whom Christ comming down from the hil, after his transfiguration,* 1.175 delivered from a deafe and dum spirit. For albeit the devil would seem neither to hear nor speak, while he possessed that bodie quietly: yet when Christ commanded him to go out, he both

heard,* 1.176 and cried out, and did so tear and rent [ B] that poore bodie before he departed, as al the standers by thought him indeed to be dead. This also in figure was shewed by the storie of Laban, who * 1.177 never persecused his son in law Iacob, until he would depart from him. And yet more was this expressed in the doings of Pharao, who after once he perceaved that the people of Israel ment to depart from his king∣dome, never ceased greevously to afflict them (as Moises testifieth) until God utterly delive∣red them out of his hands, with the ruin and destruction of al Egypt their enimies.* 1.178 Which event the holie doctors & saints of the churh,* 1.179 have expounded to be a plain figure of the de∣liverie [ B] of souls from the tyranny of the devil.

35 And now, if thou wouldest have a lively example of al this that I have said before, I could alledge thee many: but for brevitie sake, one only of Saint Austens conversion shal suffice, testified by himself in his books of con∣fession. It is a mavelous example, and contai∣neth many * 1.180 notable and comfortable points. And surely whosoever shal but read the whole at large, especially in his sixt, seventh, & eight books of his confessions, shal greatly be moo∣ved and instructed therby. And I beseech the reader that understandeth the Latin toong, to view over, at least but certein chapters of the eight book, where this Saints final conversion (after infinite combats) is recounted. It were

too long to repeat heer, though indeed it be such matter as no man need to be wearie to hear it. There he sheweth how he was tossed and troubled in this conflict between the flesh and the spirit, between God drawing on the one side, and the world, the flesh, & the divel,* 1.181 hol∣ding bak on the other part. He went to Simpli∣cianus a learned old man, & devout Christian: he went to S. Ambrose, bishop of Millan: & af∣ter his cōference with them, he was more tro∣bled than before. He consulted with his cōpa∣nions, Nebridius, & Alipius: but al would not ease him. Til at the length a Christian courtier & captain, named Pontition, had by occasion [ B] told him and Alipius of the vertuous life that Saint Anthonie led, who a little before had professed * 1.182 a private & a solitarie life in Egypt: as also others (he then heard) did even in Mil∣lan it selfe, where then he was. Which when he had heard, then with-drawing himselfe aside, he had a most terrible combat with him∣selfe. Wherof he writeth thus; What did I not say a∣gainst my selfe in this con∣flict? How did I beat and whip mine own soul,* 1.183 to make hir follow thee (O Lord?) But she held bak, she refused and excused hir selfe: and when al hir arguments were convicted, she re∣mained trembling and fearing as death to be

restrained from hir loose custom of sin. Wher∣by she consumed hir selfe even unto death. Af∣ter this he went into a garden with Alipius, his companion: and there cried out unto him; Quid hoc est?* 1.184 Quid patimur? Surgunt indocti & coe∣lum rapiunt, & nos cum doctrinis nostris, sine corde, ecce ubi volutamur in carne & sanguine. What is this? (Alipius) what suffer we under the tyran∣nie of sin? Vnlearned men (such as Anthonie and others; for he was altogither unlearned) do take heaven by violence: and we with al our learning, without harts, behold how we lie graveling in flesh and bloud. And he goeth for∣ward in that place, shewing the woonderful and almost incredible tribulations that he had in this fight that day. After this he went forth into an orchard: and there he had yet a grea∣ter conflict. For there al his pleasures past re∣presented themselves before his eies, saieng; Demittes ne nos,* 1.185 & à momento isto non erimus tecum ultra in aeternum, &c. What, wilt thou depart from us? And shal we be with thee no more for ever, after this moment? Shal it not be law∣ful for thee to do this or that, no more heeraf∣ter? And then (saith Saint Austen) O Lord, turn from the mind of thy servant, to think of that, which they objected to my soul. What filth, what shameful pleasures did they lay before mine eies.* 1.186 At length he saith, that after long and tedious combats, a marvelous tempest of weeping came upon him: and being not able

to resist, he ran away from Alipius, and cast himselfe on the ground under a fig-tree, and gave ful scope unto his eies, which brought foorth presently whole fluds of tears. Which after they were a little past over, he began to speak to God in this sort; Et tu Domine,* 1.187 usque∣quo? Quam diu, quam diu, cras & cras? Quare non modo? Quare non hac hora finis est turpitudinis meae? O Lord, how long wilt thou suffer me thus? How long, how long shal I say, to-morow, to-morow? Why should I not do it now? Why should there not be an end of my filthie life, even at this hour? And after this followeth his final and miraculous conversion, togither with the conversion of Alipius, his cōpanion, which bicause it is set down breefly by himselfe, I wil recite his owne words, which are as followeth, immediately upon those that went before.

36 I did talk this to GOD, and did weep most bitterly, with a deep contrition of my hart: and behold, I heard a voice,* 1.188 as if it had been of a boy or maid singing from som house by, and often repeating; Take up and read, take up and read. And straightway I changed my countenance, and began to think most ear∣nestly with my selfe, whether children were woont to sing any such thing, in any kind of game that they used: but I never remember, that I had heard any such thing before. Wher∣fore repressing the force of my tears: I rose, in∣terpreting no other thing, but that this voice

came from heaven, to bid me open the book that I had with me (which was Saint Pauls epi∣stles) and to read the first chapter that I should find.* 1.189 For I had heard afore of Saint Anthonie, how he was admonished to his conversion, by hearing a sentence of the Gospel, which was read, when he by occasion came into the church:* 1.190 and the sentence was; Go, and sel al thou hast, and give to the poore: and thou shalt have a trea∣sure in heaven: and come, and follow me. Which sai∣eng [ B] Saint Anthonie taking as spoken to him in particular; was presently converted to * 1.191 thee (O Lord.) Wher∣fore I went in haste to the place where Alipius sate, for that I had left my booke there when I departed: I snat∣ched it up, and o∣pened it, and read in silence the first chapter that offered it selfe unto mine eies: and therin were these words; Not in banketings,* 1.192 or in dronkennes: not in wanton∣nes, and chamber works: not in contention and emu∣lation: but do you put on the Lord Iesus Christ: and do you not perform the providence of the flesh in con∣cupiscence. Further than this sentence I would not read, neither was it needful. For presently with the end of this sentence, as if the light of securitie had been powred into my hart, al the

darknes of my dowtfulnes fled away. Wher∣upon putting in my finger, or som other signe (which now I remember not) upon the place, I closed the book, and with a quiet countenance opened the whole matter to Alipius. And he by this means uttered also that which now wrought in him (which I before knew not) he desired that he might see what I had read: and I shewed him. He marked it al, and went fur∣ther also than I had red. For it followeth in Saint Paul (which I knew not;* 1.193) Take unto you him that is yet weak in faith. Which Alipius appli∣ed unto himselfe, and opened his whole state of dowtfulnes unto me. But by this admoni∣tion of Saint Paul, he was established, and was joined to me in my good purpose: but yet calmly, and without any troublesom cunctati∣on according to his nature and maners, wher∣by he differed alwais greatly from me, in the better part.

37 After this we went to my mother:* 1.194 we tel hir the matter: she rejoiceth: we recite un∣to hir the order of the thing: she exulteth and triumpheth, and blessed thee (O Lord, which art more strong and liberal, than we can aske or understand) for that she saw now much more granted to hir from thee, touching me, than she was woont to aske with hir pittiful and lamentable sighs. For thou hadst so con∣verted me now to thee, that I neither sought for wife, nor any other hope at al of this world:

living and abiding in that * 1.195 rule of faith, in [ B] which thou didst reveal me unto hir so manie yeers before. And so thou didst turn hir sorrow now into more abundant joy than she could wish: and into much more deer and chaste joy, than she could require by my chil∣dren hir nephewes, if I had taken wife. O Lord, I am thy servant, I am now thy servant, and child of thy handmaid, thou hast broken my chains, and I wil sacrifice to thee therfore a sacrifice of praise.* 1.196 Let my hart and toong praise thee, and let my bones say to thee; O Lord, who is like unto thee. Let them say it (O Lord) and do thou make answer (I beseech thee) and say to my soul; I am thy salvation. Hitherto are Saint Austens words.

* 1.19738 In this marvelous example of this fa∣mous mans conversion, there be divers things to be noted, both for our comfort, and also for our instruction. First is to be noted the great conflict he had with his ghostly enimie before he could get out of his possession and domini∣on. Which was so much the more (no dowt) for that he was to be so great a piller after∣ward in Gods church. And we see, Alipius found not so great resistance: for the enimie saw there was much lesse in him, to hurt his kingdome than in Austen. Which ought great∣ly

to animate them, that feele great resistance,* 1.198 and strong temptations against their vocati∣on: assuring themselves, that this is a sign of grace and favor, if they manfully go thorough. So was Saint Paul called (as we read) most vio∣lently being striken down to the ground,* 1.199 and made blinde by Christ before his conversion: for that he was a chosen vessel, to bear Christs name unto the gentils.

39 Secondly it is to be noted, that although this man had most strong passions before his conversion, & that in the greatest, and most in∣curable diseases, which cōmonly afflict world∣ly men: as in ambition, covetousnes, & sins of the flesh, as himselfe before confesseth:* 1.200 which maladies possessed him so strongly indeed, as he thought unpossible (before his conversion) ever to subdu and conquer the same: yet af∣terward he prooved the contrary by the help of Gods omnipotent grace. Thirdly also is to be noted, that he had not only a good victorie over these passions, but also found great sweet∣nes in the way of vertuous life.* 1.201 For a little af∣ter his conversion he writeth thus; I could not [ B] be satisfied (O Lord) in those dais, with the marvelous sweetnes which thou gavest me: how much did I weep in* 1.202 thy hymns and can∣ticles, being vehemently stirred up with the voices of thy church singing most sweetly? Those voices did run into mine eares, and thy truth did melt into mine hart, and thence

did boil out an affection of pietie, and made tears to run from me, and I was in most hap∣pie state with them.

* 1.20340 Fourthly is to be noted for our instruc∣tion and imitation, the behavior of this man about his vocation. First in searching and tri∣eng out the same by his repair to Saint Am∣brose, Simplicianus, and others: by reading the word of God, frequenting of good com∣panie, and the like: which thou oughtest also (good reader) to do, when thou feelest thy selfe inwardly mooved: and not ••olie dead as ma∣ny are woont, resisting openly the holie Ghost, with al good motions, and not so much as once to give eare to the knocking of Christ, at the doore of their consciences. Moreo∣ver, Saint Austen as we see, refused not the means to know his vocation,* 1.204 but praied, wept, and oftentimes retired himselfe alone from companie to talk with God in that matter. Which many of us wil never do: but rather do detest and flie al means that may bring us into those cogitations of our conversion. Finally Saint Austen after he had once seen cleerly the wil and pleasure of God: made no more stay of the matter, but brake of strongly frō al the world and vanities therof:* 1.205 gave over his Re∣torik lecture at Millan: left al hope of promo∣tion in the court, and betook himselfe to serve God thoroughly: and therfore no marvel if he received so great consolation and advance∣ment

from God afterward, as to be so worthy a member in his church. Which example is to be followed of al them that desire to keep a good conscience, so far foorth as ech mans condition and state of life permitteth.

41 And heer by this occasion,* 1.206 I may not let passe to advertise thee good reader, and also by Saint Austens example to forewarn thee, that whosoever meaneth to make this resolu∣tion thoroughly, must use some violence at the beginning. For as fire if you rush in upon it with force, is easilie put out; but if you deal softlie, putting in one hand after another, you may rather hurt your selfe than extinguish the same: so is it with our passions, who require manhood and courage for a time at the be∣ginning, which whosoever shal use, togither with the other means therunto appertaining, he shal most certeinlie find that thing easie, which now he thinketh heavie, and that most sweet, which now he esteemeth so unsaverie. For proofe wherof, as also for conclusion of this chapter, I wil alledge a short discourse out of Barnard: who after his fashion prooveth the same fitly out of the scriptures. Christ saith unto us; Take my yoke, you shal find rest.* 1.207 This is a marvelous noveltie: but it com∣meth from him which maketh al things new. He that taketh up a yoke findeth rest: he that leaveth al, findeth an hundred times so much. He knew wel this (I mean that man

[ B] according to the hart of God) which * 1.208 said in his psalm; Doth the seat of iniquitie cleave to thee (O Lord) which feignest a labor in thy com∣mandements? Is not this a feigned labor (deer brethren) in a commandement? I mean, a light burden, an easie yoke, an annointed crosse. So in old time he said to Abraham; Take thy son Isaac whom thou lovest, and offer him unto me a sa∣crifice. This was a feigned labor in a comman∣dement: for Isaac being offered he was not killed, but sanctified therby. Thou therfore, if thou hear the voice of God within thy hart, willing thee to offer up Isaac (which signifieth joy or laughter) fear not to obey it faithfullie and constantly: whatsoever thy corrupt affec∣tion judgeth of the matter, be thou secure. Not Isaac, but the ram shal die for it: thy joy shal not perish, but thy stubburnes only, whose horns are intangled with thorns, and cannot be in thee without the prickings of anxietie. Thy Lord doth but tempt thee as he did Abraham,* 1.209 to see what thou wilt do. Isaac (that is, thy joy in this life) shal not die, as thou ima∣ginest, but shal live: only he must be lifted up upon the wood, to the end thy joy may be on high, and that thou maist glorie not in thine own flesh, but only in the crosse of thy Lord, by whom thy selfe also art crucified:* 1.210 crucified (I say) but crucified to the world: for unto God thou livest stil, and that much more than thou didst before.

Notes

• * 1.1

  Ep. Iud. Rom. 1.
• * 1.2

  Pro. 18. and 20. Psa. 140.
• * 1.3

  Tob. 12. Pro. 29.
• * 1.4

  Lib. de com∣punct. cordis.
• * 1.5

  Hom. 16. ex So.
• * 1.6

  Rom. 8.
• * 1.7

  2. Pet. 2.
• * 1.8

  Luc. 16.
• * 1.9

  The way of vertu is not hard.
• * 1.10

  Mat. 12.
• * 1.11

  1. Ioh. 5.
• * 1.12

  The cause of pretended difficultie.
• * 1.13

  Ibidem.
• * 1.14

  2. Cor. 12.
• * 1.15

  4. Reg. 6.
• * 1.16

  The force of grace, for the easing of ver¦tuous life.
• * 1.17

  Rom. 8.
• * 1.18

  Phil. 4.
• * 1.19

  Psa. 118.
• * 1.20

  Psa. 118.
• * 1.21

  Psal. 18.
• * 1.22

  Ioh. 10. Rom. 5. Heb. 6.
• * 1.23

  Mat. 1.
• * 1.24

  Esai. 40. Esai. 11. & vide Ier. ibid.
• * 1.25

  Amb. lib. 1. de sp. 5. c. 20.
• * 1.26

  Mat. 5. Luc. 6. Acts. 4. 2. Cor. 4.
• * 1.27

  Esai. 10.
• * 1.28

  Of the force of grace.
• * 1.29

  Eze. 11. and 36.
• * 1.30

  Rom. 6.
• * 1.31

  So prooveth S. Aust. li. 2. de pecca. me∣rit. cap. 6.
• * 1.32

  Esai. 41.
• * 1.33

  A simili∣tude.
• * 1.34

  The use of passions mo∣derated.
• * 1.35

  A special point to be con∣sidered, for the rectifieng of one point of philosophie: which is; that the soul doth follow the temperature of the bodie. And this do they hold, for that by experience it is commonly seen, that the disposition of men is such, as the nature of their complexion doth seem to import. For cōmonly those that are sanguine, are plea∣sant; those that are flegma∣tik, slow; those that are cho∣lerik, earnest; and those that are melancholie, soli∣tarie: and such like. And yet the truth is, that the soul doth not follow, but ra∣ther doth use such tempe∣rature as the bodie hath: & that very wel, and to good use, if the soul be good; but otherwise abuseth it il. For the complexions are indif∣ferent: neither good, nor il of themselves; but as they are used. But bicause that most mens souls are il (as we are al by original cor∣ruption) therfore do most men abuse their complexi∣ons to il: as bloud, to wan∣tonnes; fleam, to slought; choler, to anger; and me∣lancholie, to secret practi∣ses of deceit, or naughtines. Wheras notwithstanding, those souls that are good, do use them wel: as blood, to be valiant, and cheerful in goodnes; fleam, to mo∣derate their affections with sobrietie; choler, to be ear∣nest in the glorie of God; and melancholie, to stu∣die and contemplation. Which point notwithstan∣ding might easily be pardo∣ned to philosophers (that hold many things els as wrong as it) but that this one point of error with them, is the cause of some others besides in weightie matter. For out of this have som of our Divines taken their opinion, that the foun¦tain of sin is originally in the bodie, and from it deri∣ved to the soul: and were the rather induced to think that the blessed Virgin was hir self also conceived with∣out sin, for that otherwise they did not so plainly see, how Christ taking flesh of hir, should have the same in himselfe without stein of sin. And of thēselves there be that have dowted of the immortalitie of the soul, for that supposing the soul to hang upon the tempera∣ture of the bodie, they did not see how it could be im∣mortal, when as the tempe∣rature and bodie it selfe are known to be mortal.
• * 1.36

  2. Tim. 4.
• * 1.37

  Prou. 26.
• * 1.38

  Prou. 20.
• * 1.39

  Prou. 24.
• * 1.40

  Mat. 11.
• * 1.41

  1. Ioh. 5. Iohn. 8.
• * 1.42

  Rom. 7.
• * 1.43

  Rom. 8. Ps. 26.27.
• * 1.44

  Psal. 22.
• * 1.45

  1. Ioh. 5.
• * 1.46

  An obiecti∣on answered.
• * 1.47

  Psal. 118.
• * 1.48

  1 We draw with Christ.
• * 1.49

  The re∣generate have an in∣devor fra∣med in them by grace: but otherwise the natural children of Adam have none such of thēselves but only to evil.
• * 1.50

  Mat. 11.
• * 1.51

  2 Love ma∣keth the way pleasant.
• * 1.52

  The force of love.
• * 1.53

  Ser. 9. de verbis Do∣mini.
• * 1.54

  The love of Christ to his saints: and of his saints to him.
• * 1.55

  Euseb. li. 6. cap. 34.
• * 1.56

  Ierom in catalogo.
• * 1.57

  Psa. 6. & 18. Matt. 11. 1. Iohn. 5.
• * 1.58

  Tract. 26. in Iohan.
• * 1.59

  Iohn. 14.
• * 1.60

  Mark this observation.
• * 1.61

  But a lit∣tle before he useth the plural number in that case also. viz. Ioh. 14.15.
• * 1.62

  Rom. 13.
• * 1.63

  1. Ioh. 5.
• * 1.64

  3 Peculiar light of un∣derstanding
• * 1.65

  Prou. 9.
• * 1.66

  Psal. 16.
• * 1.67

  Psa. 118.
• * 1.68

  Psal. 50.
• * 1.69

  Iohn. 1.
• * 1.70

  1. Ioh. 2.
• * 1.71

  Ier. 31.
• * 1.72

  Esai. 54.
• * 1.73

  Psa. 118.
• * 1.74

  1. Cor. 2.
• * 1.75

  1. Cor. 2.
• * 1.76

  Esai. 65.
• * 1.77

  Sap. 5.
• * 1.78

  4 Internal consolation.
• * 1.79

  Apoc. 2.
• * 1.80

  Psal. 30.
• * 1.81

  Psal. 67.
• * 1.82

  Osee. 2.
• * 1.83

  Ps. 35. & 64.
• * 1.84

  Mat. 17. Mark. 9. Luc. 9. Psal. 35.
• * 1.85

  Esai. 29.
• * 1.86

  A simili∣tude.
• * 1.87

  Apoc. 3.
• * 1.88

  Psa. 117.
• * 1.89

  2. Cor. 7.
• * 1.90

  The way to come to spi∣ritual conso∣lation.
• * 1.91

  Psal. 67.
• * 1.92

  Cant. 1.
• * 1.93

  Esai. 66.
• * 1.94

  1. Reg. 5. Ioh. 8.14.15.16. 1. Ioh. 2. Exo. 16.
• * 1.95

  Exod. 2.
• * 1.96

  Luc. 15.
• * 1.97

  Beginners cheefly che∣rished with spiritual consolation.
• * 1.98

  Exo. 13.
• * 1.99

  Mat. 11.
• * 1.100

  5 The quiet of consci∣ence.
• * 1.101

  2. Cor. 1.
• * 1.102

  Pro. 15.
• * 1.103

  Gen. 4. 1. Mac. 6. Matt. 27. Acts. 1. Mark. 9.
• * 1.104

  Sap. 7.
• * 1.105

  Iob. 15.
• * 1.106

  The trouble of an evil conscience.
• * 1.107

  Hom. 8. ad Pop. Antio∣cheman.
• * 1.108

  Prou. 28.
• * 1.109

  Prou. 28.
• * 1.110

  6 The hope of vertous men.
• * 1.111

  Iacob. 1.
• * 1.112

  Rom. 5.
• * 1.113

  Heb. 6.
• * 1.114

  Eph. 6. 1. The. 1.
• * 1.115

  Psal. 55.
• * 1.116

  Iob. 13.
• * 1.117

  Psal. 1.
• * 1.118

  Pro. 10.
• * 1.119

  Pro. 11.
• * 1.120

  Iob. 11.
• * 1.121

  Iere. 17.
• * 1.122

  Esai. 28.
• * 1.123

  Sap. 5.
• * 1.124

  Isai. 30. and 36.
• * 1.125

  Ier. 17 48.
• * 1.126

  Pro. 10 Iob. 8.
• * 1.127

  Matt. 7.
• * 1.128

  Wicked men cannot hope in God.
• * 1.129

  Iaco. 2. Matt. 7. 1. Co. 13. and 15. Rom. 1. Gal. 3. Eph. 2.
• * 1.130

  1. Ioh. 3.
• * 1.131

  1. Tim. 1.
• * 1.132

  Saint Au∣sten lib. de doct. Chr. cap. 37.
• * 1.133

  Saint Au∣sten in pre∣fat. Psa. 31.
• * 1.134

  7 Libertie of the soul.
• * 1.135

  Iohn. 8.
• * 1.136

  2. Cor. 3.
• * 1.137

  An example to expresse the bondage of wicked men to their sensualitie.
• * 1.138

  The miserie of a man ru∣led by sensu∣alitie.
• * 1.139

  2. Re. 11. Iud. 14.
• * 1.140

  3. Re. 11.
• * 1.141

  An ambiti∣ous man.
• * 1.142

  A covetous man.
• * 1.143

  Iohn. 8. Rom. 6. 2. Pet. 2.
• * 1.144

  Eze. 34.
• * 1.145

  Psal. 90.
• * 1.146

  Rom. 6.
• * 1.147

  Peace of mind.
• * 1.148

  Psal. 75. 〈…〉〈…〉
• * 1.149

  Esa. 48.57.
• * 1.150

  Psal. 13.
• * 1.151

  Rom. 11.
• * 1.152

  Esai. 57.
• * 1.153

  Iaco. 3.
• * 1.154

  Two causes of disquiet∣nes in wic∣ked men.
• * 1.155

  Pro. 30.
• * 1.156

  Gen. 11.
• * 1.157

  Psal. 54.
• * 1.158

  Phil. 4. Io. 14.17. Mat. 10.
• * 1.159

  Expectation of reward.
• * 1.160

  An example.
• * 1.161

  Gen. 40.41.43.
• * 1.162

  Pro. 12.
• a 1.163

  Mat. 11.
• * 1.164

  The soūd∣lier that the Gos∣pel is any where re∣ceived, the mo exam∣ples of sound con∣uersion are there to be found: and yet on the other side, it is not to be denied, but that a kind of re∣morse and sorrowing (especially for the ex∣ternal, or grosser of∣fences) is oft to be found, not only amōg counterfet Christians but among the heathē also.
• * 1.165

  Psa. 106.
• * 1.166

  Gosr. in vita Bern.
• * 1.167

  Lib. ep. 1.
• * 1.168

  Lib. 6. conf. cap. 12.
• * 1.169

  Lib. 8. conf.
• * 1.170

  Psal. 34.
• * 1.171

  Psa. 115.
• * 1.172

  Resistance at the begin∣ning.
• * 1.173

  Cyp. li. 1. ca. 1 Aug. lib. 1. doct. c. 23. Greg. l. Mor. 4. c. 24. li. 30. cap. 18. Bar. in. ps. 90 Cir. li. de ora. Or. hom. 3. in Ex. & Leu. & 11. Iosue. Hi. in ps. 118
• * 1.174

  Eccl. 2.
• * 1.175

  Mark. 9.
• * 1.176

  Gen. 31.
• * 1.177

  He was very gree∣vous unto him be∣fore: but he did not follow af∣ter him in hostile ma∣ner til he departed from him.
• * 1.178

  Exod. 5.
• * 1.179

  The conversi¦on of S. Aust.
• * 1.180

  Yet some points of the storie at large are such, as that a man may aswel dowt the readi∣nes of sa∣tan to il∣lude & de∣ceive: as behold to our cōfort the good∣nes of God in his con∣version.
• * 1.181

  Lib. 8. confes. cap. 1. & 2.
• * 1.182

  This kind of mona∣stical or private life was very ancient, & such as the time and estate of the church▪ required then: but that which after in place therof sprang up among us, was of later time, and being at the first far unlike to the other, the longer it stood did notwithstanding stil degenerate more & more til at the length it grew intollerable.
• * 1.183

  Cap. 7.
• * 1.184

  Cap. 8.
• * 1.185

  Mark this gentle rea∣der.
• * 1.186

  Cap. 10.
• * 1.187

  Lib. 8. c. 12.
• * 1.188

  S. Austens final con∣version, by a voice from heaven.
• * 1.189

  S. Anthonies conversion. Athanasius in vita An∣thonij.
• * 1.190

  Mat. 19.
• * 1.191

  In such things as are peculiar or proper to som (as this was) there can be no general rule drawn unto o∣thers, that can stand by undowted warrant, without some special calling besides: and so may it wel be dowted, whether S. Anthonie had on that place sufficient ground-work of those his doings, unlesse he had som special motion besides. It was otherwise with Saint Augustine, whose conversion was not, but to such things as we are al bounden unto, and upon such a place as speaketh to al.
• * 1.192

  Rom. 13.
• * 1.193

  Rom. 14.
• * 1.194

  Hir name was Moni∣ca: a very holy woman as he shew∣eth. li. 9. ca. 9.10.11.12.13.
• * 1.195

  Which was but a more careful endevor in the way of godlines, such as was not used of the common sort. And so is this exam∣ple of his, no patronage to any of our latter monasteries or rules, that were laden with loosenes and super∣stition: which notwithstanding som would gladly defend by this rule of his.
• * 1.196

  Lib. 9. c. 1.
• * 1.197

  Annotations upon this conversion.
• * 1.198

  Those that are to be best men, have greatest con∣flict in their conversion.
• * 1.199

  Acts. 9.
• * 1.200

  Lib. 6. c. 6. & 15.
• * 1.201

  Lib. 9. c. 6.
• * 1.202

  When the people of God did sing their psalms of thanksgi∣ving and praises to God.
• * 1.203

  S. Austens diligence in trieng out his vocation.
• * 1.204

  Apoc. 3.
• * 1.205

  Lib. 9. c. 2.
• * 1.206

  Violence to be used at the begin∣ning of our conversion.
• * 1.207

  Barn. in ver∣ba evangelij; Ecce nos re∣liquimus omnia, &c.
• * 1.208

  The place being bet∣ter consi∣dered, it doth not appeere that David so said. Ne∣vertheles, that which Barnard doth ga∣ther out of it doth stand very wel with those words of Christ that therwithal he allegeth of the light burden & easie yoke.
• * 1.209

  Psal. 93. Gen. 22.
• * 1.210

  Gal. 3.