A most learned and pious treatise full of diuine and humane philosophy, framing a ladder, wherby our mindes may ascend to God, by the steps of his creatures. Written in Latine by the illustrous and learned Cardinall Bellarmine, of the society of Iesus. 1615. Translated into English, by T.B. gent.

A MOST LEARNED AND PIOVS TREA∣tise, full of Diuine and Humane Philoso∣phy, framing a Ladder, WHERBY OVR MINDES May Ascend to God, by the Stepps of his Creatures.

Written in Latine by the illustrous and learned Cardinall Bellar∣mine, of the society of Iesus. 1615.

Translated into English, By T. B. Gent.

Blessed is the man that hath disposed ascentions in his heart. Psal. 83.

Printed at Doway Anno Domini. 1616.

THE TRANSLATOR To the Reader.

AT the request of one that might cōmand, I tooke in hand the Translation of this booke. The Subiect therof, is the Summum bonum or Highest Happinesse of this life: for it teacheth vs a compen∣dious way by the Steppes of Creatures to ascend vn∣to the Creator, and now on earth to bee linked to him in Loue, that hereaf∣ter in heauen we may be vnited to him in glory. Of the Authors Worth I

will say with Salust begin∣ning the Description of the Cittie Carthage: De Carthagine Silere Melius pu∣to, quam parum dicere. Of Carthage I thinke it better to say nothing, then to speake sparingly. But if Vertue and Truth appeare best apparelled, when they are most naked: then are they heere sett forth in their Hollydaie attyre. Diuine and Humane Philosophy also (like the Sunne and Moone in one Hemisphere) shine here both together, and cast their beames vp∣pon all that are desirous

to receaue Light or Life from their heate. If I haue committed any neg∣ligence in the action of my part. I desire thy friendly censure, and to remem∣ber that Voces Artis (of which there are many in this booke) are strangers to our language, and cannot be made Denizens, but by prescription.

vale

It is the sweetest note that man can sing, When grace tunes natures Key to vertues string.

TO THE MOST HONORABLE AND Reuerend Prelate Peter Aldo∣brandine, Cardinall of the holy Roman Church, Robert Bellarmine Cardinall sendeth greeting.

IN September last by Gods assistance, I fini∣shed as I was able, a Booke Of the ascention of the minde vnto God by the stepps of his Creatures. For hauing abandoned all o∣ther cares, I made choise to spend that Month by Licence of his Holinesse, in diuine contemplation.

And albeit I writt it one∣ly for my priuate vse: yet through the perswasions and aduise of friends; I haue published it, and made it appeare vnder the protection of your name. For no sort of men may take more profitt thereby (if it shall profit any) then those which are most occupied in pub∣lique affaires, especially Prelats of the Church: Among whom you are not inferior vnto any; be∣ing a Cardinal, an Arch∣bishop, and Chamber∣laine of the holy Roman

Church, and a Protector and President of the Gene∣rall Inquisition. An other cause also why I Dedi∣cate this booke vnto you, is to leaue vnto the me∣mory of posteritie some Monument of your great benefits vnto me, and of my thankfulnes vnto you therefore. Neither doe I doubt that the small∣nesse thereof will make it lesse grateful vnto you: for bookes are not to be esteemed by the multi∣tude of their leaues: but by the fruitefulnesse of the matter whereof they

treate. As for this book how others will censure it I knowe not: but to me it hath prooued more profitable then my other workes: For which cause I vse not to reade my o∣ther bookes but vpon ne∣cessitie: but this booke I haue willingly read o∣uer three or foure times, and purpose hereafter to read it often. Although perhapps not the desert thereof, but affection maketh it dearer vnto me; because I haue be∣gotten it like an other Beniamin in my last olde

age. Receaue therefore most Worthy Cardinal this small present from me as a testimonie of my due obseruancie toward you: And as a Monitor execu∣ting his Charge; that when the troubles of businesse ouermuch op∣presse you, and seeke to hinder you from your accustomed houres of prayer vnto God: it may modestly remember you to lay aside for a while all such affaires, and to withdrawe your minde vnto those inward and vsuall ioyes, that by

reading and meditating you may see That our Lord is God, to wit, the onely true, highest, and euer∣lasting happinesse, in ob∣taining or loosing wher∣of, mans greatest fe∣licitie or misery doth consist.

The Preface of the Author.

THe holy Scripture doth admonish vs, to seeke God diligently. For al∣though God is not farre from euery one of vs, For in him we liue, and mooue, and be, As the Apostle saith: yet wee are farre from God, so that vnlesse we daily dispose our heartes to ascend, and make for our selues a Ladder vnto hea∣uen, and with great labour seeke God, we shall with the Prodi∣gall Sonne, feede Swine in a country, far off from our Fa∣ther and home.

And that we may briefly de∣clare how these things may stand together, to wit, that God is not

farre from vs: And yet we are farre from him; we say, that God is not farre from vs, be∣cause he alwaies seeth vs, be∣fore whose eyes all things are present: He alwaies thinketh of vs, because He hath care of vs; He alwaies toucheth vs, because Hee carrieth all thinges by the word of his power; But we are farre from God, because we see not God, neither can we see him, For he inhabiteth light not accessi∣ble: neither are we sufficient to thinke any thing of God of our selues, as of our selues. Much lesse are we able to touch him, and cleaue to him with pi∣ous affection, vnlesse his right hand receiue and drawe vs vn∣to him. And therefore Dauid

when he had said: My soule hath cleaued after thee, pre∣sently added, Thy right hand hath receiued me. Neither are we onely farre from God because wee cannot see him, nor easily thinke of him, nor with affection cleaue vnto him: but also be∣cause being busied about tempo∣rall goods, with the which we are incompassed and ouerwhelmed; we very easily forget God, and with a drie hart we scarcely with our tongue sound his name in Psalmes and sacred prayers.

This therefore is the cause, why the holy Ghost doth in the holy Scripture (as we said euen now) so often admonish vs to seeke God: Seeke God and your Soule shall liue. And Seeke his face alwaies. And

Our Lord is good to them that hope in him, to the soule that seeketh him. And seeke our Lord whilst he may be found. And, In simplicitie of hart seeke him. And, when thou shalt seeke God, thou shalt finde him: yet so, if thou seeke him with all thy hart.

But although this diligence in seeking God, belong vnto all the faithfull: yet it most pro∣perly appertaineth vnto the Pre∣lates of the Church, as St. Au∣gustine, St. Gregorie, St. Ber∣nard and other holy Fathers doe witnesse. For they plainely write, that a Prelate cannot proffit both himselfe and others, vnlesse he diligently applie him∣selfe vnto the Meditation of di∣uine matters, & the reparation

of his owne minde St. Augustine in his bookes of the Cittie of God saith: Ocium Sanctum quae∣rit charitas veritatis, &c. The loue of truth seeketh holy rest: the necessitie of Chari∣tie vndertaketh iust busines; but neither is the delight of truth to be altogether forsa∣ken, least the sweetnes there∣of being withdrawne, the necessitie of busines oppresse. And the same St. Augustine speaking in his Confessions of himselfe, and of his frequent Meditation of God by creatures saith: Sepe ••stud facio, &c. I often doe this: It delight∣eth me, and when I can be spared from my necessarie busines, I haue recourse vnto this pleasure. St. Gregorie in

his booke of pastorall Charge saith: Sit Rector &c. Let a Prelate be equall vnto any in compassion, and before all in contemplation, that through the bowels of pietie be may transferr the infirmities of o∣thers vnto himselfe, and by the height of Contemplation in seeking after things inuisi∣ble, he may exceed himselfe. And St. Gregorie in the same place, bringeth the example of Moyses and Christ. For Moy∣ses often went into the Taberna∣cle and came out; He went in, that he might contemplate Gods Secrets; he came out, that hee might beare with the infirmities of his neighbours. And Christ himselfe in the day time, by prea∣ching and working miracles,

sought the saluation of his neighbours, but the night hee passed ouer without sleepe in prayer and contemplation. For he passed (saith St. Luke) the whole night in the prayer of God. Many thinges also like vnto these may be read in the last chapter of the same booke.

Moreouer St. Bernard to admonish seriously Pope Euge∣nius who was sometime his scholler, not to giue himselfe who∣ly to action, but sometime euery day to recollect himselfe, and to enioy holy rest and heauenly foode, writ fiue bookes of Con∣sideration; in the which he doth not onely exhort him vnto the daily Meditation of diuine thinges; but also doth plainely teach him the manner & method

how to meditate, and by Medi∣tation to ascend, and by ascenti∣on to vnite himselfe vnto God in vnderstanding and affection. Neither doth he admitt that ex∣cuse which he might haue pre∣tended, and which many now a dayes pretend; to wit, that the ouer-many businesses wherewith the office of a Bishop is accom∣panied, would not afford him ley∣sure enough to apply himsele vn∣to the mediation of diuine things For none truely ought to giue himselfe so wholy to outward businesses, but that he may take sometime to strengthen his body with meate drinke and sleepe. And if the body doe duely re∣quire this refection and rest, with how much more reason doth the soule require her meate and rest?

neither can she without this re∣fection, truely execute her office by any means, amidst the incum∣brances of so many great af∣faires. But the meate of the soule is prayer, and her rest is contemplation, by the which Ascentions are framed in the hart, That the God of Gods may be seene in Syon; as much as in this vaile of teares he maybe seene.

But wee mortall men (as it seemeth) can finde no other Ladder whereby to ascend vnto God, but by the workes of God: For those who by the singular gift of God, haue (by an other way) beene admitted into Para∣dice to heare Gods Secrets, which it is not lawfull for a man to speake; are not said to

haue Ascended, but to haue bene wrapt. Which St. Paul doth plain∣ly confesse of himselfe, when he saith, I was wrapt into Para∣dice: and I heard secret wordes, which it is not law∣full for a man to speake.

And that a man may by the workes of God, that is, by Crea∣tures ascend vnto the knowledge and loue of the Creator, the book of Wisdome doth teach, and the Apostle to the Romans, and reason it selfe doth sufficiently confirme, since the efficient cause may be knowne by the ef∣fects, and the example by the I∣mage: neither can there be any doubt, but that all creatures are the workes of God, and that men and Angels, are not onely his workes but also his Images, as

the holy Scripture teacheth vs.

I therefore being mooued by these reasons, hauing obtained some small vacancie from pub∣lique affaires, and admonished by the example of St. Bonauen∣ture, who in the like vacancie writ a booke intituled The Pil∣grimage of the minde vnto God; haue essayed from the contemplation of creatures, to make a Ladder by the which we may in some sort ascend vnto God. And I haue deuided it into fifteene Stepps, in resem∣blance of the fifteene stepps by the which they went vp into the Temple of Salomon, and of the fifteene Psalmes which are called Gradualles.

THE FIRST STEPP. From the Consideration of Man.

IF any one true∣ly desire to e∣rect a Ladder vnto God, he ought to begin from the consideration of himselfe. For euery one of vs, is both the creature and image of God, and nothing is nearer vs then our selues.

Therefore not without cause Moyses saith: Attende tibi, Attend to thy selfe; vp∣on which two wordes Basil

the great writte an excellent sermon. For he that shall truly behold himselfe, and consider what is within him, shall finde as it were an A∣bridgement of the whole world, whereby he may easily ascend vnto the maker of all things.

But I at this present, intend to seeke out nothing els but the foure common causes; who is my maker, of what matter he made me, what forme he gaue me, and to what end hee produced me. For if I seeke my maker, I shall finde him onely God; If I seeke the matter whereof he made me, I shall finde it nothing; whence I gather, whatsoeuer is in me is made

by God, and the whole to be of God; if I seeke my forme I shall finde my selfe to be the Image of God: If I seeke my end, I shall finde that the same God is my Cheife and totall happinesse. Therefore I may vnderstand, there is so great a coniunction and nearenesse of my selfe with God, that he onely is my maker, my author my Father, my example, my happinesse, and my All. And if I vnderstand this, how can it be but that I should most ardently seeke him? thinke of him? sigh for him? desire to see and imbrace him? and de∣test the great blindenes of my hart, which so long time hath desired, sought, or thought of nothing lesse then of God

who onely is All vnto me?

But let vs consider more di∣ligently euery particular: I aske thee O my soule, who gaue thee being when as a little time before thou wast nothing? surely the parents of thy flesh begot thee not; for what is borne of flesh is flesh; but thou art a spirit: neither did heauen or earth, or the Sunne or starres pro∣duce thee; for those are bodies, thou without bo∣dy: nor yet could An∣gels, Arch-angels, or any other spirituall creature be causes of thy being, for thou art not made of a∣ny matter, but created of nothing: And none but God almightie can make some∣thing

of nothing.

He therefore alone with∣out compagnion, without helpe, with his owne handes which are his vn∣derstanding and will, crea∣ted thee when hee plea∣sed.

But perhappes not God, but creatures produced thy body, that as thy soule must acknowledge God, so thy body must acknow∣ledge thy parents for au∣thors: It is not so; For although God vse the means of parents to begette the flesh, as inferiour workemen in the buylding of a house; yet is he the cheife buyl∣der, Author, and true fa∣ther both of the soule and

body, and so would be said to be the beginning of mans whole essence: For if the pa∣rēts of thy flesh were the true Authors, and as it were the Cheife framers of thy body; they would know how many muscelles, vaines, synnowes, bones; how many humors, how many turnings, and how many other things of like kinde there are in mans body, all which they are ignorant of, vnlesse perhaps they haue learned them by the art of Anatomie.

Moreouer when the body is sicke, or a member withe∣red or cut off, they could cer∣tainely by the same art by which they made it, againe repaire it, if they were the

true Authors: euen as those which make clockes or build houses, know how to order and repayre them. But pa∣rents know not how to doe any of these thinges. The coniunction also of the soule with the body, which is a spe∣ciall part of the affection of mans nature, can be done by none but by a workeman of infinite power. For by what art but by diuine, can a spirit be ioyned with flesh in so neere a bond as to be made one substance? For the body hath no proportion or like∣nesse with the spirit. He there∣fore did it, who alone doth great wonders.

Truly therefore doth the holy ghost speake by Moyses

in Deuteronomie: Nonne ipse est &c. Is not hee thy father that hath possessed thee, and made and created thee? And by Iob: With Skinne and Flesh thou hast cloathed me: with bones and Sinnowes thou hast compacted me, And by the kingly Prophet: Thy handes haue made me and formed me, and againe: Thou hast formed me and hast put thy hand vp∣pon me. And the most wise mother of the Machabaean children, I knowe not how you appeared in my wombe: for neither did I giue you Spirit and Soule and life, and the members of euery one, I my selfe framed not: but in∣deede the Creator of the world, that hath formed the Natiuitie

of man, and that inuented the origine of all.

Hereupon surely the wis∣dome of God Christ our Lord said: Call none father to your selues vppon earth: For one is your father he that is in heauen.

By which admonition St. Augustine said to God of his sonne Adeodatus whome he had begot in fornication: Tu bene seceras &c. Thou didst make him well, but I beside sin had nothing in that childe.

Goe to now my soule, if God be thy Author, and thy bodyes also; if he bee thy Father, Supporter, and Nursse: if what thou art is of him: if what thou hast, thou receiuest from him: and what thou bo∣pest

thou expectest from him: why dost thou not glo∣ry in such a parent? why dost thou not loue him with all thy hart? why dost thou not for his sake contemne all earthly things? why dost thou suffer vaine desires to ouer∣rule thee? Lift vp thine eyes to him, feare not thine ene∣mies on earth, since thou hast a father Almighty in heauen. With what confidence and affection (thinkest thou) did Dauid say? I am thine, saue me. O my soule if thou woul∣dest consider that the almigh∣tie and euerlasting God (who wanteth none of thy goods, and if thou perish hee loseth nothing) turneth not his eies from thee, but so loueth,

protecteth, directeth and che∣risheth thee, as if thou were his greatest treasure: surely thou wouldest onely hope in him, thou wouldest feare him as thy Lord, and loue him as thy Father; neither should any temporall good or euill, seperate thee from his loue.

Let vs come to the matter whereof man is made. Truely it is most base; but it giueth vs thereby the greater occasi∣on to humble our selues, which is a vertue in this life very profitable and rare, and therefore the more precious, & to be desired. And surely of the matter of our soules there can be no doubt, but that it is That Nothing then the which what can be imagined more

vacant and vile? The im∣mediate matter of the body, what is it but menstruous blood? a thing so impure, as our eyes refuse to see, our hands to touch, & our mindes to thinke of. The matter whereof the first man was made, what was it but red and barren earth, or dust & slime? Formauit Deus, &c. God for∣med man (saith the Scripture) of the slime of the earth, and againe, God said to man: Dust thou art, and into dust thou shalt returne. Where∣fore the Patriarch Abraham remembring his vnworthy∣nesse, 〈◊〉〈◊〉 vnto God: Because I haue once begunne, I wil speak to my Lord, whereas I am dust and ashes. But yet here is not

an end of the basenesse of this matter: for that dust or slime proceeded not from an other matter, but from no∣thing: In the beginning God created heauen and earth; and surely not of another heauen and earth, but of Nothing: so that whether we consider the soule or body, it is redu∣ced to Nothing from whence this proud creature Man pro∣ceeded. Hee hath nothing therefore to boast of, but what he receiued from God. Truely the workes of Men, which proceede either from witte or labour, haue e∣uer somewhat of them∣selues, whereof if they had vnderstanding, they might glory against their maker.

For a vessell of gold, a chest of wood, a house of Iuory or Marble, if they could speake, might say to him that made them; to thee I owe my forme but not my matter; and more pretious that is, which from my selfe I haue, then what I receiued from thee. But man who hath nothing from himselfe, nor is any thing of himselfe, can not glory in any thing. And most truely saith the Apostle: If any man esteeme himselfe something, wheras he is nothing, he seduceth himselfe. And, What hast thou that thou hast not receiued? and if thou hast receiued, what dost thou glory as if thou hadst not receiued? Whereunto St. Cy∣prian agreeth when he saith:

In nullo gloriandum quando nostrum nihil est. We must glory in nothing, since nothing is ours. But thou wilt say, men do many worthy works, for which they are deseruedly praised, that vertue praised may increase. It is so: but let the glory be to God not to themselues, as it is written: He that glorieth, let him glory in our Lord. And, My soule shall be praised in our Lord. For I aske, when a man doth some excellent worke, of what matter doth he make it? by what vertue, and by whose direction and help doth he it? surely of a matter which God not man created, and by that vertue which God gaue vnto him, & not he to himselfe: by

Gods direction and help also he doth it, without which he could doe no good. For God doth many good things in Man without Man; but Man doth no good which God doth not cause Man to doe, as it is said in the second Arausican Councell c. 20. God there∣fore doth vouchsafe to vse the ministery of man in do∣ing good, the which he could doe without him, that Man may thereby acknowledge himselfe, more indebted vnto God, and not be proude of himselfe, but glory in our Lord. Therfore my soule if thou be wise, sit downe al∣waies in the lowest place; steale not Gods glory neither in little nor in much; descend

to thy Nothing which onely is thine, & all the world can∣not make thee proud. But be∣cause this pretious vertue of humility was almost gon out of the world, and not to be found either in the bookes of the Philosophers, or manners of the Gentiles: the master of humilitie came from heauen, And when he was in the forme of God, equall to the Father, he exinanited himselfe taking the forme of a seruāt, & he humbled himselfe made obedient vnto death. And to Mankinde he said: Learne of me, because I am meeke & humble of hart, & you shall finde rest to your soules. wherfore my soule, if perhaps thou art ashamed to imitate y^e humility of men; yet be not

ashamed to imitate the humi∣litie of God who deceaueth not, nor can be deceaued: And Who resisteth the proud and gi∣ueth grace to the humble.

It followeth now that we consider the forme which is the third cause. And truly by how much the matter whereof man is made is more base; by so much the forme giuen to man, is more excel∣lent. I omit the outward shape of his body which sur∣passeth all earthly liuing crea∣tures in feature: yet that is not his substantiall, but acci∣dentall Forme. For his sub∣stantiall forme, which maketh him a man distinguished from other liuing creatures, is his immortall soule indued with

reason and free will, which is Gods Image, made to his owne likenes.

For so we reade that God said when he made man: Let vs make man to our Image and likenes: And let him haue do∣minion ouer the fishes of the Sea, and the Foules of the ayre, and the beastes, and the whole earth, and all creeping creatures vpon the earth. Man there∣fore is Gods Image, not be∣cause of his body, but of his soule; for God is a Spirit, not a body. Et ibi est imago dei, &c. And there is the Image of God (saith St. Basill) where that is which commandeth ouer other liuing creatures. But man commandeth ouer beastes, not by the members of his

body, the which are stronger in many beastes then in Man; but by his minde endued with reason and free-will; For not by that which hee hath cōmon with them doth he rule them; but by that whereby he is distinguished from them, and made like vn∣to God.

Lift vp thy minde my soule to thy example, and remem∣ber that the cheife commen∣dation of the Image, is to be like thereunto. For although the example be deformed (as the Deuil is vsually made) yet the commendation of the image, is aptly to represent that deformed example. Ther∣fore deformity in the example shall still be deformity; but in

the image it shall be beautie. And if the example also be beautifull; the image shall be most pretious, if it imitate (as neere as may be) the beau∣tie thereof: the image like∣wise if it had vnderstanding, would desire nothing more, then continually to beholde the example, to fashion and frame it selfe to become most like thereunto.

Thy example O my soule is God an infinite beautie; A light in whome there is no darkenesse; whose beautie the Sunne and Moone admire That thou mayst therefore imitate an example of such beautie, and desire as much as thou canst to be like him,

(wherein consisteth thy high∣est perfection, profit, honor, ioy, rest and happinesse) con∣sider that the beauty of God thy example consisteth in Wisdome and Holines. For as the beauty of the body a∣riseth from proportion of members, and an amiable colour: so in the beauty of the minde, an amiable colour is the Light of Wisedome: and the proportion of mem∣bers is Iustice: but by Iu∣stice no particular vertue is vnderstood; but that vni∣uersall which comprehendeth all vertues. That soule there∣fore is most beautifull, whose minde doth shine with the light of Wisdome; and whose will is confirmed in the full∣nes

of perfect Iustice.

But God thy example (O my soule) is Wisdome and Iustice, and therefore Beautie it selfe. And because both this goodnesse is signified by the name of Holinesse in the Scriptures, therefore in Isay the Angels crye vnto God: Holy, holy, holy, Lord God of Sabaoth, And God himselfe cryeth vnto his Images: Be you holy, because I your Lord God am holy. And our Lord in the Gospell: Be you per∣fect, as your heauenly Father is perfect.

If therefore thou desire (O my soule) as the true image of God to be like thy example; thou must loue Wisdome and Iustice before all

things. It is true Wisdome to iudge of all things according to the highest cause: the high∣est cause is the will of God, or the law which doth make knowne the will of God vn∣to men. Therefore if thou loue Wisdome thou must not in any wise giue eare what the lawe of the flesh doth teach, what the senses doe e∣steeme, what the world doth approue, what thy kinds folks perswade, and much lesse what flatterers propound; but be deafe vnto them all, and onely attend the will of thy Lord God, iudging that wholy good, profitable, glo∣rious, and to be desired of thee, which is according therunto. This is the Wisdome

of Saints whereof the wise∣man writeth: Aboue health and beauty did I loue her, and purposed to haue her for light, because her light cannot be ex∣tinguished. And all good things came to me together with her.

Moreouer Iustice is an o∣ther part of spirituall beautie, and comprehendeth all ver∣tues which adorne and per∣fect the Will, but especially Charitie the Mother & Roote of vertues. Whereof St. Au∣gustine in his last booke of Nature and grace speaketh thus: Inohoata charitas, &c. vnperfect charitie, is vnperfect iustice: Charitie increased, is iustice increased: Perfect Cha∣ritie, is perfect Iustice: For, He

that loueth hath fulfilled the law because, Loue worketh not euil: And therefore, Loue is the fulnesse of the Lawe, as the A∣postle taught.

And againe, He that keep∣eth his word, to wit, his com∣mandements, in him in very deed the charitie of God is per∣fited as St. Iohn speaketh. Those therefore which will be like the diuine example, ought to obey him that saith: Be ye therefore followers of God, as most deare Children, and walke in Loue. For the sonne is the Image of the Fa∣ther, and the chiefe commen∣dation of an Image (as wee said before) is to be like the example.

O my soule, that thou

wouldest truely vnderstand these things, and be like thy example in beautye of true Wisdome and Iustice; then shouldst thou please the eyes of the Highest King: how great peace then shouldest thou enioy? how wouldest thou reioyce? how quickly wouldest thou contemne all worldly delights? And on the other side, if thou woul∣dest consider, how greatly God is offended, to see his Image destitute of the Light of Wisdome, and Beauty of Iu∣stice, to be poluted, defiled, and darkened, and Man that was placed in such honour, as to be like vnto God, Now to be compared to beastes without vnderstanding, and to become

like vnto them, surely thou couldest not but quake, trem∣ble, and be vnquiet, vntil thou hadst washed away all thy spottes with floudes of teares flowing from deepe contriti∣on, and spedily returne to the likenes of thy most beautifull example. And because while thou art a Pilgrim on earth, and dost walke by Faith, and not by Sight, thou doest continual∣ly want the helpe of thy Lord God, aswell to remaine in the likenes thou hast already, as also dayly to become more like; that is, more bright and beautifull; Sigh therefore from the bothome of thy hart to God, and say vnto him: O holy and most mercifull Lord, whom it hath pleased to

make this my soule thy I∣mage; make Perfect I beseech thee thy saide Image, increase in it Wisdome and Iustice, byde it in thy secret Taberna∣cle, that it be not defiled with the slime of carnall concupi∣scence, smoake of worldly honour, or dust of earthly thoughts. Hetherto of the forme.

There remaineth then the last cause, which is the end. The end wherefore man was created, is no other but God himselfe. But because the end is twofold, the one intrinse∣call, the other externall, let vs briefly consider each of them apart. The intrinsecal end of e∣uery thing is the perfect estate to which it can come. As the

intrinse call end of a pallace is the perfect sinishing thereof: for then it is said to be en∣ded, when as nothing belon∣ging to the building is wan∣ting: The intrinsecall end of a tree is the most perfect estate which the nature therof doth require: For then a tree may be said to haue attained its end, when it spreadeth the boughes, bringeth forth leaues, is beautified with blossomes, and soone after loaded with ripe fruite. Man therefore who is created to a most high end, may then also be said to haue attained his end, when as his minde shall see God as he is, and in him knowne all things; his will shall enioy the chiefe happi∣nesse

most ardently loued; and his body being qualified with the glorious guiftes of immortalitie, impassibilitie, and the like; shall obtaine perpetuall rest and ioy. And because the sight of God is the essence of this finall hap∣pinesse, by which we which are the images of God must obtaine a most perfect estate by the resemblance of our di∣uine example; therefore St. Iohn writeth: Now we are the sonnes of God: and it hath not yet appeared, what we shall bee. We knowe that when he shall ap∣peare, we shall be like to him: because wee shall see him as he is.

O my soule, if thou couldest conceaue what this meaneth:

We shall be like to him, because we shall see him as he is, how soone would all the cloudes of earthly thoughtes be dis∣persed? God is most happy, and therefore most happy, because he doth alwaies be∣hold himselfe as he is, and doth enioy himselfe most cleerely seene, and most ar∣dently loued from all eterni∣tie. Of this inestimable good, he would haue thee al∣so partaker with the Angels. To this most high and happy end he created thee, which is signified by that saying: Enter into the ioy of thy Lord, That is, Be partaker of the ioy which God himselfe doth enioy. And againe, I dispose to you, as my father disposed to me a

kingdome: that you may eate and drinke vpon my table in my kingdome, That is, I make you partakers of my kingdome, and kingly table, that you may enioy that honour, powre, and pleasure, which I and God my Father enioy. And who is able to conceaue what is the honour, powre, pleasure and happinesse of God? truely if any would but in thought and hope as∣cend vnto the Highnes of our end; he would be asha∣med to contend for the pos∣session of this earth, to grieue for any temporall losse, or to ioy for any temporall gaine. He would I say be ashamed to be a fellow in the pleasures of beastes, who is made a

companion of Angels, and a partaker of Gods friendship and of his inestimable de∣lights, For all thinges among friends are common.

But now the externall end of euery thing, is that for which it is made. The end of a pallace is the dweller there∣in: the end of a tree is the possessor thereof: the end of man is onely his Lord God. For of his owne, and for him∣selfe he made Man, and he keepeth, feedeth, and payeth him his wages. Therefore iustly doth he command and say: The Lord thy God shalt thou adore, and him onely shalt thou serue. But mark diligent∣ly O my soule; The things which are made for man, are

profitable to man, and not to themselues; beastes labour for man, and not for them∣selues; the fieldes, vineyards, and Orchards, fill the grana∣ries, sellars, and purses of men; neither doe seruants la∣bour, sweate, and toyle for themselues, but for the profit, ease, and pleasure of their masters. But thy Lord God who wanteth nothing, would haue man truely serue him, and yet the profit and reward of his seruice he will not haue. O Lord sweet and milde and of much mercy, who would not serue thee with all his hart if once he begin to tast a little the sweetnesse of thy gouernment? What O Lord dost thou command thy ser∣uants?

Take (thou sayst) my yoake vpon you. And what is thy yoake? My yoake (saith he) is sweete, and my burthen light. Who would not wil∣lingly carry a yoake that doth not punish but comfort, and a burthen that doth not wea∣ry but refresh? Not without cause therefore doth he adde, And ye shall finde rest to your soules. And what is this yoake which wearieth not, but bringeth rest?

Truely that first and greatest commandement; Loue the Lord thy God from thy whole h••rt. And what is more easie pleasant and delightfull, then to loue goodnesse, beautie, and ex∣cellencie it selfe, which thou

art O my Lord God? Thy seruant Dauid iudged right who esteemed thy com∣maundements, To be desired aboue golde and much preti∣ous stone: and more sweete aboue hony, and the hony Combe. And he added. And in keeping them is much re∣ward. What meaneth this O Lord? dost thou promise reward to those that keepe thy commandements To be desired aboue golde, and more sireete then the hony Combe? Yes truely, a most ample re∣ward, for Iames thy Apostle saith: Our Lord hath prepa∣red a Crowne of life for those that loue him. And what is a Crown of Life? Truely a grea∣ter Happinesse then we are

able to conceiue. For so spea∣keth St. Paul out of Isay: Eye hath not seene, nor eare hath heard, neither hath it ascended into the heart of Man, what things God hath prepared for them that loue him. Surely therfore there is great reward for keeping thy commande∣ments. Neither is that first & greatest cōmandement pro∣fitable onely to man obeying, & not to God commanding: but also the rest of Gods commandements do perfect, beautifie, instruct and illumi∣nate the obedient, and finally make them good and happy. Therefore my soule if thou be wise vnderstand that thou art created to Gods glorie, and thy eternall happinesse; that

is thy end, that is thy treasure and center; if thou come to that end, thou shalt be happy, if thou declyne from it, thou art vnhappy. Therefore think that assuredly good for thee, which directeth thee to that end: and that assuredly euill which causeth thee to decline from it. Prosperitie and ad∣uersitie, wealth and pouertie, health and sicknesse, honour and ignominy, life and death, of a wise man are neither to be desired nor auoyded; but if they make to Gods glorie, and thy eternall welfare, they are good, and to be desired: if they hinder it, they are euill and to be auoyded.

THE SECOND STEPP, From the Consideration of the greater world.

WE haue framed the first Stepp of our Ladder of Ascen∣tion vnto God, from the Consideration of Man, who is called the Lesser World: Now we also purpose to frame the Second Stepp, from the Consideration of this most great corporall quantitie, commonly called the Greater world. St. Gregory Nazianzen writeth in his se∣cond sermon of the Pasche, That God placed Man as a great world in a lesser world;

which is true if we seperate Angels from the world: For man is greater then the whole corporall world, not in quan∣titie but in qualitie: but if that Angels are comprehen∣ded in the world, as we in this place comprehend them: then is man a Lesser world pla∣ced in a Greater world. In this greater world therefore which conteyneth all things; many things are to be wondred at; but especially quantitie, mul∣titude, varietie, efficacie, and beauty. All which (if by Gods assistance they be duly considered) are of great force to eleuate the minde, and to make it become in a manner wrapt with admira∣tion of an infinite greatnesse,

multitude, varietie, efficacie and beautie: and being re∣turned to it selfe; whatsoeuer it beholdeth without God, to dispise as vaine and of no mo∣ment.

Truely the earth is so great, that Ecclesiasticus saith: The breadth of the earth, and pro∣funditie of the depth, who hath measured? which may be vn∣derstood; For that in so ma∣ny thousand yeares as haue passed since the creation, as yet the whole surface of the earth (for that Ecclesiasticus calleth the breadth of the earth) is not knowne vnto our men, who daily haue sought after it. And what I pray you is the greatnesse of the earth compared to the

compasse of the highest hea∣uen? It is said by Astrono∣mers to be as a Poynt, and not without cause. For we see the sunne beames, so to illu∣minate the opposite starres of the Firmament, although the earth be betweene, as if the same were nothing at all. And if euery starre in the Firma∣ment be greater then the whole earth, (as the common opinion of wise men is) and yet seeme to vs because of their almost infinite distance to be very small; who then can conceiue the greatnesse of heauen in which so many millions of starres doe shine? If therefore Ecclesiasticus said: The breadth of the earth, and profunditie of the depth

who hath measured? What would he haue said of the Compasse of the highest he e∣uen and distance thereof vn∣to the lowest hell? truely it is so great, that it cannot be conceiued. Goe too now my soule, I aske thee, if the world be so great, how great is he that made the world? Great is our Lord, and there is no end of his greatnesse. Heare Isay: Who hath measured the waters with his fist and ponde∣red the heauens with a spanne? Who hath poysed with three fingers the huge greatnes of the earth? Where St. Ierome saith, that according to the translation of Aquila, by a fist is vnderstood the lit∣tle finger; so that the sence is;

The whole element of water, which is lesse then the earth, is measured with one little finger of God; the earth with three fingers, the heauen (which is greater then the earth and water together) is pondered with a spanne. But this is spoken metaphorical∣ly, for God is a Spirit, and hath no handes nor fingers properly: and the scripture by these comparisons, doth sufficiently shewe, that God is much greater then his Crea∣tures; which Salomon signifi∣ed more expressely when he said: The heauen and heauens of heauens doe not containe thee. For if an other world, or more worldes, yea infinite worldes were made,

God would fill them all. But thinke not my soule, thy God doth so fill the world, that a part of God is in a part of the world, and all God in all the world; for God hath no partes, but is all in all the world, and all in euery part of the world. Therefore if thou be faithfull to him; although Armies rise vp against thee, thy heart shall not feare: for what should he feare who hath an almightie Father and freind? but if for thy sinnes thou hast God an angry judge and an almightie ene∣mie; then hast thou iust cause to dread with horrible feare, and to giue thine eyes and feete no rest, vntill God be∣ing pleased with thy true

repentance, thou take breath in the light of his mercies.

But now who can number the multitude of things crea∣ted by one God maker of heauen and earth? Who (saith Ecclesiasticus) can number the Sandes of the sea and drops of rayne? But how many met∣talls of gold and siluer, brasse, lead, pretious stones, Iemmes & margarites are there with∣in the earth and Sea? how ma∣ny kindes, sortes, and Indiui∣dualls of hearebs, fruites, and plantes are there vpon the earth? also how many kindes, sortes, and Indiuidualls of perfect and vnperfect liuing creatures, foure footed beasts, creeping Creatures & foules? how many kindes, sortes, and

Indiuidualls of fishes in the Sea? Who can number them? what of the multitude of mankinde, of whom it is writ∣ten: According to thy high∣nesse, thou hast multiplied the children of men. How ma∣ny starres also are there in heauen and Angels aboue heauen? For of the starres we read in most true scripture: Number the starres if thou canst; And in another place they are compared to the sandes of the Sea, which are innumerable. Of the An∣gels Daniel writeth: Thou∣sands of thousandes ministred to him, and ten thousand hun∣dred thousandes assisted him. And St. Thom. 1. p. q; Su. art. 3. affirmeth with St. Denis:

That the multitude of Angels, exceedeth in number all materi∣all things. Therefore this almost infinite multitude of things made by one God, doth demonstrate that in the diuine essence there are infinite perfections. For God would be knowne to man in some sort by his crea∣tures; and because no crea∣ture can truely represent the infinite perfection of the Creator; he hath multiplied the Creatures, and hath giuen to euery one some goodnes & perfection, that therby may be gathered the goodnes and perfectiō of the Creator, who in one most simple offence in∣cludeth infinite perfections; euen after a sort as one peece

of gold conteyneth the value of many peeces of brasse. Therefore my soule, whatso∣euer thou dost see or con∣ceaue, which seemeth to thee admirable; let it be a Ladder to ascend to the knowledge of thy Creator, who without doubt is much more admira∣ble. So shall it come to passe, that Creatures, which are made for a snare to the feete of the vnwise as Wisdome teacheth, shall instruct, not deceaue, and direct not misguide thee from the way of vertue. And if thou possesse gold, siluer and precious stones; say in thy hart, my God is more pretious, who hath promised me himselfe, if I contemne these things. If thou admire

earthly Empires and king∣domes: say in thy hart; more excellent is the kingdome of heauen which remaineth for euer, which God (who lyeth not) hath promised to those that loue him. If pleasures and delights begin to tickle thy carnall senses: say in thy hart; the pleasure of the spi∣rit is more delightfull, then of the flesh, and the delights of the minde, surpasse those of the belly, for the mortal crea∣ture offordeth them, and the immortall Creator the other; which whosoeuer tasteth, may say with the Apostle: I am replenished with consolation: I doe exceedingly abound in ioy in all our tribulation.

Lastly, if any beautifull,

great or wonderfull thing be offered thee beside thy Lord God: answere assuredly, what goodnesse soeuer is therein; the same without doubt is much more and better in thy Lord: and therefore it is not profitable for thee to change gold for brasse, pretious stones for glasse, great things for small, certaine for doubt∣full, & temporall for eternall.

But although the mul∣titude of Creatures is ad∣mirable, and declareth the manifold perfections of one God: yet more admirable is the varietie of things which is seen in that multiplication. For it is not hard, with one Seale to expresse many figures alike, or with the same mould

to print innumerable letters: but to distinguish the formes almost infinite waies, as God did in the creation, is plaine∣ly adiuine worke most wor∣thy of admiration. To o∣mitte those thinges which are most different and vn∣like. In the Indiuidualls of hearbes, plantes, flowers and fruites, what great va∣riety there is? Their fi∣gures, colours, odours, tastes, how wonderfully di∣stinguished? And is not the like also in liuing crea∣tures that haue sence? but what shall I say of men, since in a great Armie, there can hardly be found two men alike? which also is verifi∣ed in the starres and Angels:

For one starre differeth from an other in brightnesse as the Apo∣stle witnesseth in the first to the Corinthians, And St. Tho∣mas saith that the Angels al∣though they exceed corporall things in number; yet they all differ among themselues, not onely in Individuall num∣ber, but also in specificall forme.

Lift vp then my soule thine eyes to God, in whom are the causes of all things; and from whom as from a foun∣taine of infinite plentie, this al∣most infinite Varietie did flowe.

For God could not haue imprinted those innumerable formes in creatures, without comprehending the causes of them in the bosome of his es∣sence after a most high and

eminent manner. Not with∣out cause therefore doth the Apostle crie out. O Depth of the riches of the Wisdome and of the knowledge of God! For true∣ly it is a Well of infinite depth, wherein the treasures of that Wisdome and know∣ledge do lie hid, which could produce such varietie of things. Rightly also did St. Francis say vnto God: Deus meus & omn••a. O my God and all things. Because what good∣nes soeuer is diuided and di∣stributed among creatures, is vnited in God after a more high and eminent manner. But thou my soule wilt say; Though these things seeme to be true: yet Creatures we see, we touch, we taste, and

really enioy: but God wee cannot see, touch, taste, en∣ioy, nor scarce conceaue, but as a thing very farre from vs: therefore it is no meruaile though we loue Creatures more then God. But if thou be strong in faith my soule, and dost continue in hope and charitie, thou canst not denie but that after this life which vanisheth like a sha∣dow, thou shalt see God as he is in himselfe, and enioy him much more inwardly, then now thou dost his Crea∣tures. Heare our Redeemer: Blessed are the cleane of hart, because they shall see God. Heare St. Paul: We see now by a glasse in a darke sort: but then face to face.

Heare St. Iohn: We shall be like vnto him, because we shall see him as he is. Moreouer how much of the world be∣longeth vnto thee? Truely neither the whole nor the halfe, nor a third or fourth part, nor scarce a small porti∣on therof falleth to thy share; the which in short time thou must be constrained to for∣sake: But God (in whom all things are) thou shalt enioy for all eternitie, (For God shall be all in all the Saints and blessed without end) He shall be thy life, meate, cloathing, house, honour, wealth, plea∣sure and thy All. Moreouer thy sweet and mercifull God, doth not cōmand thee while thou art a Pilgrim on earth,

to want altogether the so∣lace of his Creatures; For he made them all to serue thee: But he commaundeth thee to vse them soberly and tempe∣rately: and giue ioyfully of thy store vnto the needy, ha∣uing dominion ouer thy wealth in vsing it to the glory of God. Weigh therefore most diligently, if it be not more expedient for thee, to want the creatures in this life euen as they are necessarie, and in the other, to enioy thy Creator eternally in whom (as I haue said) all things are: or earnestly to labour in this life to purchase temporall goods, and neuer to be satis∣fied with their plenty, and in the other also to be depriued

both of temporall and eter∣nall. Adde moreouer that God is neuer farre from those that loue him; For euen in this life, he giueth them grea∣ter delights then the louers of the world finde in Creatures. It is not falsely written: I haue bin mindefull of God, and am delighted. And, Be thou de∣lighted in our Lord, and he will giue thee the petitions of thy hart; And, I truely will be de∣lighted in our Lord. And, Re∣ioyce the soule of thy seruant, because to thee O Lord, haue I lifted vp my soule. And to o∣mit the rest, when the Apostle said: I am replenished with consolation, I doe exceedingly abound in ioy in all our tribula∣tion, truely he meant not that

Consolation came from tri∣bulation, or ioy from sorrow; For thornes doe not bring forth Grapes, nor brambles Figges: but that to mittigate tribulations, God euer sen∣deth to his friends such pure, cleare, and solide comfortes, that temporall ioyes may not in any sort be compared to them. Therefore my soule let this be with thee a sure conclusion: Who findeth God findeth all: Who loseth God lo∣seth all.

It followeth now, that from the vertue which God hath giuen to creatures, we ascend to vnderstanding the infinite vertue of the Creator. There is not any thing but hath in it admirable vertue, powre

and efficacie. A stone or lumpe of earth if it fall high, with what force doth it de∣scend? what can resist it? What will it not breake? When the holy ghost in the Apocalips described the ex∣cessiue violence wherewith the great Babilon (that is the whole company of the wic∣ked) shall be cast headlong at the day of iudgement into hell, thus he saith: And one strong Angel tooke vp as it were a great Milstone, and threw it into the Sea saying: With this violence shall Ba∣bilon that great Cittie bee throwne, and shall be found no more. The water like∣wise which is so smooth and soft, and runneth gently

vpon the earth; when it is an∣gry and swelleth in riuers or brookes, beareth downe and destroyeth all things it mee∣teth with, and not onely cot∣tages of husbandmen, but al∣so gates and walles of citties, and bridges of Marble haue we seene broken downe with it. Moreouer the windes which blowe so sweetly, beat sometimes great ships against the rockes, and ouerturne a∣ged Oakes. I my selfe haue seene (which had I not seene I should not haue beleeued) a very great heape of earth dig∣ged vp by a vehement winde, and carryed vppon a country village, so that a deepe ditch was to be seene from whence the earth was taken; and the

whole village to which the earth was carried, was coue∣red and in a manner buried therewith. What shall wee say of fire? how quickly doth a small fire become a great flame, consuming woods and houses as it were in a mo∣ment?

Beholde (saith St. Iames) how much fire what a great wood it kindleth. What opera∣tion is there in hearbes? what vertue in stones, and especial∣ly in the Loadstone and Am∣bar? Furthermore among beastes, some we see are very strong, as Lyons, Beares, Bulls, Elephants; others ve∣ry wittie although very small: as Antes, Spiders, Bees, &c. And to omit the power of

Angels, the vertue of the Sun and starres which are far from vs; how excellent is the wit of man whereby so many arts haue bin inuented, as that we often doubt whether Nature hath bene by them equalizd or surpassed.

Lift vp now my soule thine eyes to God, and thinke what vertue and power is in him, of whom in most true scripture it is said: Who is like to thee a∣mong the strong O Lord? And, who onely doth great meruailes? And, The blessed & onely migh∣tie, the King of Kings and Lord of Lords. For what vertue so∣euer Creatures haue, they re∣ceiued from God, & shall en∣ioy it so long as it pleaseth him. For who but God caused

that neither the waters of the Sea, nor teeth of the Whale did hurt Ionas in the Whales belly? Who but God shut the mouthes of the hungry Lyons that they could not touch Daniel? Who but God prescrued the three children from hurt in the burning Fur∣nace? Who but Christ true God said to the furious windes and raging Sea: Peace, be still, and the winde ceased: and there was made a great calme. That God (who receiueth not vertue and powre from any other, but whose will is a power a∣gainst which none can resist) hath infinite power alwayes, and euery where: in compa∣rison whereof all the power

of men is nothing. For so speaketh Isay: All Nations as if they were not, so are they be∣fore him, and they are reputed of him as nothing, and a vaine thing.

Are they not fooles there∣fore which feare the Crea∣tures, and not the Almightie Creator? And trust in the strength of themselues, and their friends, and not in God? Yf God be for vs who is against vs? And if God be against vs who shall be for vs?

Wherfore my soule if thou be wise: Be humbled vnder the mighty hand of God. Loue him truely, and thou shalt not neede to feare what man or deuill, or any creature can do vnto thee. And if perhapps

thou hast fallen, and prouo∣ked thy God to anger, giue thy head no rest vntill thou be at peace with him, For it is horrible to fall into the handes of the liuing God.

It remaineth that we con∣sider the beauty of Creatures, whereof the Prophet said: Thou hast delighted me O Lord in thy workemanship. And truely as all things that God made are good, so are they all beautifull, if they be rightly considered. But (omitting the rest) let vs speake of those things which in the iudge∣ment and opinion of all men are beautifull. Great surely is the beauty of a greene Meadow, of a well kept Gar∣den, of a pleasant Wood, of

a calme Sea, of a cleere ayre, of Fountaines, Riuers, Citties, and of the bright skye garni∣shed with innumerable stars, like Iemmes. How much also doth the beautie of a tree delight vs that is adorned with blossomes, or loaded with fruit? The shapes like∣wise of diuers kinds of foure-footed beastes, the flight of birdes, and the sporting of fishes? What shall I say of the beauty of the Moone and starres, but especially of that great and bright Planet the Sunne which comforteth all the world at his rysing? But men to whome we chiefely speak, are delighted with no∣thing more then with their owne beauty & comelinesse.

By the beauty of women many haue perished saith Ecclesiasti∣cus. We haue often seene, and grieued, that men otherwise very wise, haue bin so in loue with the beauty of women; And likewise great and ho∣norable women brought to such folly by the beauty of men; as they haue preferred their loue before their estate and dignitie, children and parentes, yea their life and eternall saluation. The ex∣amples which are read in ho∣ly Scripture of Dauid, Salo∣mon, and Sampson are known, & histories are full of the like.

Wherefore my soule, if so great beautie be giuen by God to creatures, how great & admirable maist thou think

is the beautie of God him∣selfe? For none can giue that which he hath not. And if men delighted with the beauty of the Sun and starres, though those Bright bodies (saith the wise man) to be Goddes; Let them knowe, how much the Lord of them is more beautifull then they; for the au∣thor of beautie made all these thinges. How great the beau∣tie of God is, we may gather, not onely because it compre∣hendeth the beautie of all creatures most eminently within it selfe: but also for that it being vnto vs inuisible while we are Pilgrims on earth, and onely vnderstood by faith of Scriptures and mirrour of Creatures; yet

notwithstanding, many saints haue bin so inflamed with the loue thereof, that some of them haue hid themselues in Desertes, and attended onely to the contemplation therof, as St. Mary Magdalen, Paul the first Heremite, the great Anthony and others of whom you may reade in the religi∣ous History of Theodoret. O∣thers, (forsaking their wiues and Children, and whatsoe∣uer els they possessed on earth) liued in Monasteries vnder the obedience of o∣thers, that they might enioy the friendship of God. Others desired willingly with rigo∣rous paines to end their liues, that they might come to the sight of that infinite beautie.

Heare one of them, to wit, St. Ignatius the Martyre in his Epistle to the Romans: Let fire, gallowes, beastes, breaking of my bones, quartering of my members, brusing of my body, and all the torments of the De∣uill come vpon me, so that I may enioy Christ. If then this diuine beauty not yet seene but onely beleeued and ho∣ped for, could kindle such a feruent desire, what will it doe when as the vaile being remooued, it shall be seene as it is in it selfe? It will doubt∣lesse bring to passe, That be∣ing drunke with the torrent of that pleasure, we neither will nor can one moment turne our eyes from it. And what wonder is it, although the

Angels and blessed soules which alwayes see the face of their Father in heauen, are not wearied or tyred with that sight, since God himselfe from all eternity beholding his owne beauty, is fully plea∣sed there with, and being hap∣pie by that sight, desireth no∣thing els; entring as it were into a Vineyard or Garden of all delights, from whence he neuer shall nor will depart.

Seeke that beauty O my soule, sigh after it day and night: say with the Prophet, My soule hath thirsted after thee the strong liuing, when shall I come and appeare before the face of God? Say with the Apostle: We are bolde, and haue a good will to be Pilgrims

rather from the body, and to be present with our Lord. Neither doe thou feare to be defiled with the loue of that beauty; For the loue thereof doth comfort not corrupt, doth purifie and not polute the hart. The holy virgin and martyre St. Agnes sayd truely, I loue Christ whose mother is a virgin, whose Fa∣ther knoweth no woman; whom when I loue I am chaste, when I touch I am cleane, when I take I remaine a virgin. But if thou dost truely desire the vncreated beauty of thy Lord; thou must fulfill that which the A∣postle addeth in that place: Therefore (saith he) we endea∣uour whether absent or present

to please him. If God please thee, thou oughtest likewise to please God. And surely we shall please God in the country of the liuing, when as we shall be illuminated with his glory, as the Prophet saith: I will please our Lord in the country of the liuing. But in this Pilgrimage we are so easily poluted and defiled with the slime of sinne; that the Apostle St. Iames said: In many things we offend all. And the Prophet Dauid to shewe how fewe are immaculate in this life, affirmeth that it be∣longeth to Happinesse, say∣ing: Blessed are the immacu∣late in the way. Therefore my soule if in this absence and Pilgrimage thou wilt

please thy Lord, it is not e∣nough to desire to please him, but it behooueth thee (as the Apostle saith) to striue to please him; that is, with great diligence to beware of such spottes as may make thy face deformed; and if any happen to sticke therein, with like diligence to endeauour to wipe them away. Dost thou not see how women which seeke to please their husbands, spend many houres in dressing their hayre, ador∣ning their face, and wiping away the spottes of their gar∣ments? and all this they doe to please the eyes of a mortall man, who soone after must be turned to earth and ashes: what oughtest thou therefore

to doe to please the eyes of thy immortall spouse, who alwaies beholdeth thee, and desireth to see thee without spot or wrinkle? It is neede∣full then to striue with all thy force, That thou walke before him in holinesse and i••stice, and remoue from thee with speed all things that may hinder the same, not hauing respect to flesh and blood, nor to the speeches and opinions of men: For thou canst not please God and the world both at once according to the Apostles saying: Yf I yet did please men. I should not be the seruant of Christ.

THE THIRD STEPP, From the Consideration of the earth.

WE haue conside∣red the Corporall world in generall: Let vs now consi∣der the principall parts there∣of, that from them we may erect a Ladder to contemplate their maker.

First there is the Earth, the which although it occupie the lowest place among the elements, and seemeth to be lesse then the rest: yet it is not lesse then the water; and in dignitie and worth it ex∣celleth the other elements.

Whereupon we often read in holy Scripture: That God made heauen and earth as the principall parts of the world; For he made heauen as the Pallace of God and Angels: the earth, as the Pallace of men: The heauen of heauen is to our Lord (saith the Pro∣phet) but the earth he hath gi∣uen to the children of men. And that is the cause why the hea∣uen is full of bright starres, & the earth aboundeth with mettalls, precious stones, hearbes, trees and beastes of diuers kindes, whereas the water is stored onely with fish, and the ayre and fire, are in a manner emptie and na∣ked elements. But omitting this; The earth hath three

thinges most worthy of con∣sideration, by which a vi∣gilant minde may easily as∣cend vnto God.

First the earth is the most firme foundation of the whole world, without which we could neither walke, worke, rest nor liue. He hath established (saith Dauid) the round world which shall not be mooned, And, Thou hast foun∣ded the earth vpon the stabilitie thereof, it shall not be inclined for euer and euer.

Secondly, the earth (like a good Nursse to men and o∣ther liuing creatures) doth daily bring forth herbs, fruits, grasse & innumerable things of like kinde. For so God speaketh: Behold I haue giuen

you all māner of hearb that see∣deth vpon the earth, & all trees that hane in themselues seede of their own kinde to be your meat: and to all beastes of the earth.

Thirdly the earth bringeth forth stones & wood to build houses, and mettalls of brasse and yron for diuers vses, and gold and siluer wherof money is made, which is the instru∣ment whereby all thinges ne∣cessary for the life of man are easily procured.

And truely that first pro∣pertie of the earth, to wit, to be the place in which our bo∣dies rest; and not in the wa∣ter, ayre, or fire; is an em∣bleme of our Creator, in whom onely mans soule findeth a place of rest.

Thou hast made vs O Lord (saith St. Augustine) for thy selfe, and our hart is vnquiet vntill it rest in thee.

Salomon as much as euer any king sought after rest in honour, wealth and pleasure. He possessed a most ample & peaceable kingdome, so that the Scripture witnesseth: He had in his dominion all the king∣domes with him, from the riuer of the land of the Philistimes vnto the border of Aegypt: of them that offered him presentes, and serued him all the dayes of his life. His wealth also was incomparable; so that he kept forty thousand horses for Chariots, & twelue thou∣sand to ryde vpon. And as we read in the same booke,

the Nauy of Salomon brought gold and precious stones from Ophir in such plen∣ty that siluer was nothing worth; and as great was, the plenty thereof in Ierusalem, as stones in the streetes. So many also were the pleasures which he had prouided for himselfe, that they may seeme vncredible. For falling into the inordinate loue of wo∣men, he tooke seauen hun∣dred wiues as Queenes, and Concubines, three hundred as weread in the same book. But let vs heare himselfe speak of himselfe. I haue magnified my workes (saith he) I haue built me houses, and planted vine∣yardes, I haue made gardens and Orchardes, and set them

with trees of all kindes: and I haue made me ponds of waters to water the wood of springing ••rees: I haue possessed men ser∣uants & women seruāts & haue had a great family: heardes also and great flockes of sheep aboue all th••t were before me in Ieru∣salem: I haue heaped together to my selfe siluer, & gold, and the substance of kings & Prouinces: I haue made me singing men & singing wome••, and the delights of the children of men: Cuppes and Gobletts to serue to poure out Wines: and I surpassed in riches all that were before me in Ierusalem. Wisdome also hath perseuered with me; and all things that mine eyes desired, I haue not denied to them: neither haue I stayed my hart, but that

it enioyed all pleasure, and de∣lighted it selfe in these thinges which I had prepared: And this I esteemed my portion, if I did vse my labour. Thus he, who doubtlesse had as great contentment, as could be had in Creatures, For he neither wanted kingdomes, nor wealth, nor pleasures, nor hu∣maine wisdome so much e∣steemed; And lastly he en∣ioyed peace a long time to possesse so great happinesse.

Let vs see now if all these things could content & satis∣fie the desires of his minde: When I had (saith he) turned my selfe to all the workes which my hands had don, & to the labours wherin I had swet in vaine; I sawe all thinges vanitie and

affliction of minde, and nothing to be permanent vnder the Sun. Salomon therefore found not contentment in all his riches, delights, wisdome and ho∣nours; neither could he, al∣though he had enioyed much more: For the soule of man is immortall, and these things are mortall, and cannot long remaine vnder the Sunne; neither can it be that a soule which is capable of infinite good, should be satisfied with finite goods. There∣fore as the body of man can∣not rest in the ayre although it be most spatious, nor in the water although it be very deepe, because the earth is the place thereof, and not the ayre or water: so the minde

of man is neuer satisfied with ayrie dignities, nor watry wealth, to wit, with soft and deceauing pleasures, nor with the false glory of humane knowledge, but with God onely, who is the center of soules, and their onely true resting place.

O how truely and wisely did the father of Salomon say: What is to me in heauen, and be∣sides thee what would I vpon earth? God of my hart, and God my portion for euer. As if he should haue said: I finde nothing in heauen or earth, or in any creature therein, that can giue me true con∣tentment; thou onely art the God of my hart, that is, thou onely art a firme rocke to my

hart; for the word (God) in the Hebrew text signifieth a rocke in that place. Thou therefore art onely a most firme rocke to my hart, in thee onely will I rest, thou onely art my portion, my inheri∣tance, and all my good; other things are nothing, nor of a∣ny force to suffice me one day, but thou alone wilt suf∣fice me for euer.

Dost thou not knowe as yet my soule, that God onely is the rocke whereupon thou must rest; and that in al things els is vanitie and affliction of spirit? For they are not, but appeare to be, they comfort not, but afflict, because they are gotten with labour, kept with care & lost with sorrow.

Despise therefore if thou be wise all transitory thinges, least they carry thee away with them, and abide in that vnitie and bond of Charitie which continueth for euer. Lift vp thy hart to God in heauen, least it putrifie on earth: and learne true wis∣dome from the folly of many, in whose names the wise man speaketh saying: We therefore haue erred from the way of truth, and the light of iustice hath not shined to vs, and the Sunne of vnderstanding rose not to vs. We are wearied in the way of iniquitie and perdition, and haue walked hard waies, but the way of our Lord we haue not known. What hath pride profited vs? Or what cōmodity hath the

vaunting of riches brought vs? All those things are passed away as a shaddow: but in our naughtines we are consumed.

Moreouer, a Rocke is also in an other respect, an em∣bleme of our Lord God, as the wisdome of God did ex∣pound vnto vs in his Gospell when he said; That a house built vpon a Rocke should re∣maine vnmoueable although the rayne fell, and the flouds came and the windes blew: But a house built vpon the sand, can∣not stand against any of these things, but at the first storme of rayne, winde or flouds, it is cast downe, and the fall thereof is great.

Thy house (my soule) hath diuers powers and faculties,

as it were Chambers or par∣lors; and if it be built vpon God as vpon a Rock; that is, if thou dost firmely beleeue in God, if all thy trust be in God, and thou be grounded in the loue of God, that thou mayst say with the Apostle: Who shall seperate vs from the charitie of Christ? Then be assured that neither the spiri∣tuall wickednesse which is a∣bout thee, nor carnall concu∣piscence which is vnder thee, nor thy domesticall enemies which are on the side of thee, to wit thy kinsfolkes and acquaintance, shall euer by their temptations preuaile a∣gainst thee. Great surely is the force and subtiltie of the spirituall powers; but greater

is the power and wisdome of the holy Ghost, who ruleth in that house which is founded on God. The flesh also figh∣teth eagerly against the spirit, and sometime ouercommeth the strongest: but the loue of God doth ouercome the loue of the flesh, and the feare of God doth vanquish the feare of the world. Those also of a mans houshold are his ene∣mies, and with their peruerse councells drawe his soule in∣to the company of sinners: But that soule which trust∣eth she hath a Lord, a Fa∣ther, a brother, and spowes in heauen; will easily con∣temne, and in that respect hate her carnall friendes and kinsfolkes, and say with the

Apostle: I am sure that neither death nor life, nor o∣ther Creature, shall be able to separate vs from the loue of God which is in Christ Ie∣sus our Lord.

But that soule is indeede miserable, whose house be∣ing built vpon the sand, cannot continue long: And the fall therof will be great; because it beleeueth lyes and trusteth to a staffe of Reede: Whose God is the belly, or money, or the smoake of honour; all which things passe away and perish very speedily, & drawe the soule which followeth them into eternal distruction.

It is also an other property of the earth like a good Nursse

plentifully to bring forth hearbes and fruites for the sustenance of men and beasts. This propertie directeth vs to our maker as to our true Nursing Father. For not the earth, but God in the earth, bringeth forth all good things. So speaketh the holy ghost by the mouth of Dauid; Who bringeth forth grasse for be astes and hearbe for the ser∣uice of men. And againe, All expect of thee that thou giue them meate in season. Thou giuing to them, they shall gather it, thou opening thy hand, all thinges shall be filled with boun∣••ie. And our Lord in the Gospel: Behold the foules of the ayre that they sowe not, nei∣ther reape, nor gather into

barnes, and your heauenly Fa∣ther feedeth them. And the Apostle, And truely not with∣out testimony hath God left himselfe, bestowing benefites from heauen, giuing raine and fruitfull seasons, filling with foode and ioy our harts. Neither is that false which is said in the beginning of Genesis: Let the earth shoote forth green hearbes and such as may seede, and fruit trees yeilding fruite after his kinde. For although the earth shoote forth hearbs and fruit trees, yet it is by the vertue which God gaue vnto it, and God by it keepeth and increaseth them. Therefore Dauid inuiting all creatures to prayse their maker, ioyneth with the rest: Fruitfull trees

and all Cedars. And the three children in Daniel are exhor∣ted with all other thinges, to blesse, prayse and magnifie him for euer.

And if all creatures after their manner praise God, with what affection oughtest thou my soule to prayse him for all his benefites which thou dost dayly enioy? ac∣knowledging in them his fa∣therly loue which neuer cea∣seth to prouide all things for thee. But this is not much in the eyes of thy Lord God: For he produceth in thee as in his spirituall field, the noble branche of Charitie; For Charitie is not of the world, but of God, as the most beloued Disciple speaketh in his

Epistle. From Charitie also as from a heauenly tree, spring the white and odorife∣rous flowers of holy cogita∣tions, the greene leaues of profitable wordes for the sal∣uation of Nations, and the ripe fruites of good workes, by which God is glorified, our neighbour edified, and merits increased and kept for eternall life. But woe to those who after the manner of foolish beastes, desire to be filled with the fruites of the earth, not thinking of their giuer, nor thanking him for them: their soules are like the earth w^c God did cursse, that bringeth forth nothing but thorns & thistles. For what do they think in whose minds

God soweth not chaste in∣tentions, but of adulteries, homicide, sacriledge, theftes, trecheries and the like? And what doe they speak but blas∣phemies, periuries, reproches, heresies, detractions, contu∣melies, false testimonies and lyes, which they haue learned of their father the deuil? final∣ly what fruites do they bring forth but those whereof we haue spoken, and which the Apostle calleth The workes of the fl••sh. These indeed are the thornes which first pricke the minde, which bringeth them forth with bitter thoughts of feares and cares: And then they pricke the fame, mindes, and bodies of others with vncurable woundes, whereby

great hurt often times en∣sueth.

But leauing this; my soule if thou wilt be the Garden of God; take heed that thornes and thistles be neuer found in thee: but with all diligence cherish the tree of Charitie, the Lilly of chastitie, and the Spiknard of humilitie. Take heede it neuer enter into thy minde to thinke that these braunches of heaue••ly ver∣tues come from thy selfe, and not from thy Lord God, who is y^e Lord of vertues; Neither attribute to thy selfe the kee∣ping increase and ripenesse of the fruite of good workes, but as much as thou canst commend them vnto God.

There remaineth the last

commendation of the earth, for that in her bosome are conteyned gold, siluer, and precious stones: but truely the earth doth not by her owne vertue bring forth such precious kindes of thinges, but he who by Aggeus saith; Mine is the siluer, and mine is the gold. O louer of men, did it please thy goodnesse not onely to produce stones, wood, yron, brasse, lead, and such like thinges necessarie for the building of houses, shippes, and other instru∣ments: but also gold, sil∣uer, and precious stones for beauty and ornament? And if thou giuest these thinges to Pilgrims on earth, and often also to thy enemies

which blaspheme thy name, what wilt thou giue to thy friendes who shall prayse thee and raigne with thee in heauen? Thou wilt giue them doubtlesse not some little peeces of golde and siluer, or some fewe preci∣ous stones, but that Cittie whereof Iohn the Apostle speaketh in the Apocalips when he saith: And the building of the Wall there∣of was of Iasper stone: but the Cittie it selfe pure gold, like to pure glasse. And the foundations of the Wall of the Cittie, were adorned with all precious stone: And the twelue Gates there, are twelue Pearles.

But we must not imagin that

heauenly cittie of Ierusalem is built or adorned with gold pearles, and pretious stones as heere they are; For the ho∣ly ghost vseth these wordes because he speaketh to vs who see no better or greate•• things; but without doubt that cittie (which is the country of Gods elect) doth more excell all the citties of this world, then a cittie of gold or precious stones doth surpasse all country villages made of strawe and clay.

Lift vp therefore my soule the eyes of thy minde to hea∣uen, and thinke of what va∣lue the riches are there; since golde, siluer, and precious stones, which are heere so e∣steemed, in comparison ther∣of,

are but as strawe and clay. The gold, siluer, and preci∣ous stones also which we haue, are corruptible, but those which shine in that hea∣uenly Cittie, are incorrupti∣ble. But if thou wilt send thy corruptible gold and sil∣uer by the hands of the poore vnto that heauenly Cittie (which surely if thou be wise thou wilt doe) then will it become incorruptible, and be thine for euer.

For the Truth cannot lye who saith; Sel the things that thou hast, and gine to the poore and tho: shalt haue treasure in heauen. And in another place: Sel the thinges that you possesse, and giue almes. Make to you Purses that were not,

treasure that wasteth not in hea∣uen: Whither the theefe apro∣cheth not, neither doth the Mothe corrupt. O increduli∣tie of the sonnes of Men! Man who is a lyer promiseth ten for one hundred, and to repay the principall to his creditor, and he is beleeued: God who cannot lye, promi∣seth to him that giueth an almes, a treasure in heauen, a hundred for one, yea eternall life; & yet the couetous man feareth and cannot easily be perswaded to beleeue, but had rather hide his treasure Where rust consumeth it, and theeues breake in and steale it, then lay it vp in heauen, where there is neither rust to to consume it, nor theefe

to steale it.

But O vnhappy man al∣though it chance that neither theeues doe steale, nor Mothe or rust corrupt that which thou hast gott with labour and kept with care; yet shall it not be thine as it might haue bin, if by the handes of the poore thou hadst sent it into the heauenly treasurie; For experience teacheth, that the wealth which couetous rich men haue gathered, commeth vnto prodigall heyres, who in much shorter time waste it, then their coue∣tous parents got it: whose sinne of couetousnes remay∣neth notwithstanding for e∣uer; For their worme of conscience shall not dye,

and the fire of hell shall not be extinguished.

Therfore my soule, let the folly of others teach thee Wisdome. Heare thy Lord and master preaching: See and beware of all auarice: For not in any mans abundance doth his life consist, of those thinges which he possesseth. The couetous man gathereth and keepeth to haue whereby he may maintaine his life a long time, but it happeneth other∣wise; For he dyeth when as he least thinketh thereof; but his wealth couetously gotten, doth ingender a worme that will not die, and kindleth a fire that will not be quen∣ched. O vnhappy couetous man! why haft thou so care∣fully

scraped together money to prepare fewell for hell fire? Heare St. Iames in his last Epi∣stle: go too now ye rich men, weep howling in your mileries which shall come to you. Your riches are corrupt: and your gar∣ments are eaten of Mothes, your gold an•• siluer is rusted: and their rust shall be for a testimony to you, and shall eate your flesh as fire. You (saith St Iames) because you are rich are called and accomp∣ted happy; but indeed ye are more miserable then the poore. And yet haue great cause to lament, for the great miseries which assuredly shall fall vpon you. The super∣fluous wealth you haue kept, and suffered to corrupt when

yee ought to haue giuen it to the poore: The superfluous garments you haue possessed, and rather would haue the Mothes to eate them, then the poore to be clothed with them: And your gold and siluer which you would haue to rust rather then bestowe it to feed them; All these things I say, will beare witnesse a∣gainst you at the day of iudgement, and the Mothes and rust of your wealth will become a burning fire, which shall waste your flesh for e∣uer, and not consume it, that the fire may not be quenched, nor the paine ended. Let vs therefore conclude with the kingly Prophet: They haue said (to wit fooles) that it is a

happy people which hath these thinges, (that is to say great wealth) but indeed: Blessed is the people whose God is our Lord.

THE FOVRTH STEPP, From the Consideration of Wa∣ters, and especially of Fountaines.

THe Water hath the se∣cond place among the elements of the world, and from it also being rightly considered, a stepp of Ascention vnto God may be framed.

First therfore we will con∣sider Waters ingenerall, and after we will drawe a speciall Ascention vnto God from Fountaines. The water is cold and moyst, and hath (as it were) fiue properties; For it washeth away spottes, it

quencheth fire, it cooleth heate, it ioyneth diuers things together, and lastly it ascen∣deth as high, as it descendeth lowe.

These things are manifest Emblemes and resemblances of God the Creator of all. Water doth wash corporall spottes: God doth wash spi∣rituall spotts: Thou shalt w••sh me (saith D••uid) and I shall be made whiter then Snowe. For although contrition, Sa∣craments. Priests, almes, and other workes of pietie doe wash the spotts, that is, the sinnes of the soule: yet they are but instruments or dispo∣sitions; the Author of this washing is onely God. I am (saith God by Isay) I am he

that take cleane away thine ini∣quities for mine owne sake. And therefore the Pharises who murmuring against Christ sayd; Who car forgiue sinnes but onely God? Were not de∣ceiued in giuing onely to God supreme power to for∣giue sinnes; but because they beleeued not that Christ was God; and so they did both blaspheme and speake the truth at one time.

Neither doth God onely wash the spotts of the soule like water, but also would be called water; For so writeth St. Iohn: He that beleeueth in me as the Scripture saith, out of his belly shall flowe riuers of liuing water. And this he sayd of the spirit that they

should receiue which beleeue in him: for as yet the spirit was not giuen: because Iesus was not yet glorified. Therefore God the holy Ghost is liuing water, and thereof speaketh Ezechiel: I will poure out v∣pon you cleane water, and you shall be clensed from all Con∣taminations. But because this increated water doth farre excell the created wa∣ter: We will set downe three differences betweene the washing of the one and the other.

The created water doth wash away corporall spotts, yet not all; for many it can∣not wash away vnlesse it be holpen with soape or some other meanes.

The increated water doth wash away al•• spotts; for so we reade in the place aboue ••ited: And you shall be cleansed from all your Conta∣minations.

The created water doth seldome so wash away spots but that some little signe of them remayneth. The incre∣ated water doth wash in such sort, that the thing washed becommeth more white and cleane then before it was contaminated: Thou shalt wash me (saith Dauid) and I shall be made whiter then Snowe. And our Lord saith by Isay; If your sinnes shall be as Scar∣let they shall be made white as Snowe: and if they be red as vermition, they shall be white

as Wooll.

Also the created water doth wash naturall spottes, which resist not the washing: the increated water doth wash voluntary spotts, which cannot be cleansed vnlesse the soule consent thereunto. And so admirable is the ver∣tue of this water, that it sweetly entreth into harde∣ned hartes, and is not refu∣sed; because (as St. Augustine doth truely teach) It selfe is the cause that it is not refused. Who can conceaue O Lord how thou giuest faith vnto the vnfaithfull, humilitie vnto the proude, and charitie vnto thine enemies, that he who once breathed forth threates and slaughter, and persecuted

thee in thy Deciples, being changed on the sodaine, most willingly suffered for thee and thy Church threates, and persecutions? Farr be it from me to diue into thy secrets, for I had rather seele then search after the force of thy grace. And because I knowe that water of thine to be A voluntary raine, separated to thine inheritance as the Pro∣phet sayd; Therefore I hum∣bly beseech thee, let me be found in thy inheritance, and let the dwe of thy grace de∣scend into the earth of my hart, that it remaine not like earth without water to thee, for so barren it is that of it selfe it can thinke no good. But to proceede.

Water quencheth fire; and the heauenly Water, that is, the grace of the holy ghost doth strangely quenche the fire of carnall lust. Fasting and bodily afflictions auayle much also if they be vsed as instruments of grace, other∣wise of themselues they are of small force; For loue is the cheife among the affecti∣ons and perturbations of the minde, which ruleth all and is obeyed by all. Loue will not be forced; and if it be stopped one way, it brea∣keth out an other way. Loue feareth nothing, da∣reth any thing, and van∣quisheth all thing.

Lastly, Loue yeeldeth onely vnto greater lone.

So fl••shly loue which follow∣eth the wealth and pleasures of the world, yeildeth onely to the lou•• of God, and the water of the holy ghost di∣stilling into the hart of man, quickly cooleth the heate of concu••••scence. Witnesse St. Augustine, who being long accustomed to lust, thought it vnpossible to want the company of a woman; yet beginning to taste the grace of the holy ghost he cryed out in the ninth booke of his confessions: Quam suaue &c. O how sweet was it to me on the sodaine to want the pleasures of tr••flles, and what before I feared to loose. I now reioyced to firsake. For thou the true a••d chiefest Happinesse didst cast

them from me: Thou didst cast them from me, and didst enter for them more sweet then any pleasure, but not to fl••sh and blood: more brigh then a∣ny light, more inward then any secret: more high then any ho∣nour: but not to those that are high i•• themse••ues.

Water also quencheth thirst; and onely the water of the holy ghost can quench the manifold and almost end∣lesse desires of mans hart. So the truth speaking to the Samaritan woman plainely taught: Euery one (saith he) that drinketh of this water, shall thirst againe: but he that shall drinke of the water that I will giue him, shall not thirst for e∣uer. Indeede so it is: The eye

is not filled with seeing, nei∣ther is the eare fulfilled with hearing. For the minde of man is capable of infinite good, and all creatures are fi∣nite. But he that beginneth once to drinke of this diuine water wherein all things are, seeketh after no more. And of this we haue spoken be∣fore, were we treated that the rest of our soules is in God onely as in their proper cen∣ter.

Water ioyneth diuers things together: as many graynes of corne to make one loafe, and many peeces of earth to make one bricke. But more easily and more vnsepeperably doth the Water of the holy Ghost make

many men to be of one hart and one foule, as we read in the Acts of the Apostles of the first Christians, vpon whom the holy ghost did next after the Apostles descend. And our Lord being to Ascend to his father; commendeth that vnitie which the water of the holy gost causeth saying: And not for them onely do I pray, but for them also that by their word shall bele••ue in me: that they all may be one as thou (Father) in me and I in thee, that they al∣so in vs may be one. And a little after: That they may be one as we also are one. I in them, and thou in me: that they may bee consummate in one. To which vnitie the Apostle also exhorteth

vs in his Epistle to the Ephe∣sians saying: Be carefull to keep the vnitie of the spirit in the bond of peace. One body and one spirit: as you are called in one hope of your vocation. O happy vnion which maketh many men one body of Christ, gouerned by one head, participating of one bread, drinking of one Cup, and liuing by one spirit of God, is made one spirit with him. What can his seruants more desire then to partici∣pate not onely of all their masters goods, but also by the vnseparable bond of loue to be made one with the Al∣mighty? All which is wrought by the grace of the holy Ghost, when as liuing water

it is deuoutly receiued, and diligently kept in the hart.

Lastly the water ascendeth as high, as it descendeth lowe. And as the holy ghost came from heauen to earth, so that hart in whom he is receaued, Is made a fountaine of water springing vp into life euerlasting as our Lord said to the Sama∣ritan woman, that is, man borne againe of water and the holy Ghost, who hath the same spirit dwelling within him, causeth his merits to as∣cend, from whence grace did descend.

Therefore my soule being taught and incited by these passages of Scripture, say of∣ten to thy heauenly Father with deepe sighes: Giue me

this water which washeth cleane all spotts, quencheth all fire of Lust, colleth all heat of thirst, and maketh me one spirit with my God, that (being in me a Fountaine of water springing vp into life euerlasting) it may cause in me merits to ascend thether wheras I hope to liue for euer. Not without cause did the Son of God say: If you then being naught knowe how to giue good guifts to your chil∣dren, how much more will your Father in heauen; giue the good spirit to them that aske him? And he saith not, that he will giue bread, cloathes, wisdome charity, or life euerlasting: but the good spirit, for in it al things are conteyned. Cease not then O my soule daily to admonish

the Father of the promise of his son, saying with great de∣uotion & assured hope to ob∣taine. O holy father, not in mine owne iustification doe I pray vnto the••; but in the promise of thy onely begotten Sonne. For he hath said vnto vs How much more will your Father in heauen, giue the good Spirit to them that aske him Surely thy Sonne is the Truth, he decea∣ueth vs not; Fuifill therefore the promise of thy Son who hath glorified thee vpon earth, and was obedient to thee vnto death, euen the death of the Crosse. Giue the good ••pirit to them that aske it of thee. Giue the spirit of thy loue and feare; that thy seruant may loue nothing but thee,

& his neighbour in thee; nor feare but onely to offend thee. Create a cleane hart in me O God: and renew a right 〈…〉〈…〉 in my bowells. Cast me 〈…〉〈…〉 from thy face: and thy holy spirit take not from me. Render vnto me the ioy of thy saluation, and confirme me with a principall spirit.

Now I come to the resem∣blance which Fountaines of water haue with God; for from them also may the minde be eleuated to consi∣der his wonderfull workes. And not without cause is God called in holy scripture A Fountaine of life, And, A Fountaine of liuing water. And that he is the Fountaine of Being; We gather by these

wordes of God to Moyses: I am which am, he which is hath sent me to you. All which, the Apostle seemeth to haue in∣cluded when he saith: In him we liue, and moue, and be. For in him we are, as in a Foun∣taine of being; In him we liue, as in a Fountaine of life; And in him we mooue, as in a Fountaine of Wisdome, because Wisdome is more moue∣able then all moueable things: & reacheth euery where because of her cleannesse as it is said in the booke of Wisdome.

A fountaine of water with vs hath this propertie, that Riuers spring from it; and when they cease to flowe from their fountaine, they are soone dried vp: but the

fountaine dependeth not of the riuers; for it receaueth not water from them but from it selfe, and giueth it vn∣to others. This is a true re∣semblance of the diuinitie; For God is the most true fountaine of Being: because he receaued his Being from no other thing; but all thinges receiued their being from him. God receaued his be∣ing from no other thing, be∣cause his essence is to be, and his being is his existence; so that, it cannot be conceaued or caused but that God hath beene alwayes, and alwayes shall be. Other thinges may be for a time, and for a time not be: be∣cause existence doth not ne∣cessarily

belong vnto their offence. For example: It belongeth to the essence of a man to be a reasonable creature: and therefore he cannot be a man vnlesse he be a reasonable creature: and if existence belonged al∣so to the essence of a man, he should then alwayes ex∣ist: but because it belong∣eth not to his essence; therefore hee may exist and not exist. God then is the Fountaine of Being because his essence includeth actu∣all existence for euer, as is signified by those wordes I am: Which am. That is, I am essence it selfe, and receaue not my Be∣ing from any other thing;

for to me onely my essence is my existence. Therefore e∣ternitie and immortalitie is proper vnto God onely as the apostle saith: To the king of the worldes immortall, onely God, And, who onely hath im∣mortalitie. For all other things receaue in such sort their essence from God; that vnlesse they doe alwaies de∣pend one him, and be preser∣ued by him; they presently cease to be. Wherevpon the same Apostle saith: Who ca∣rieth all thinges by the word of his power.

Therefore O my foule ad∣mire and reuerence the infi∣nite goodnesse of thy maker, who maintaineth and preser∣ueth all thinges so louingly,

although he needeth not their seruice. Admire and Imitate also the patience of thy sayd maker who is so mercifull vpon the vnkinde and the euill, that he feedeth and preserueth those which blaspheme him, and deserue to be brought to nothing. Let it not therefore seeme much vnto thee, to beare sometimes with the infirmi∣ties of thy brethren, and (as thou art commanded) to doe good to those that hate thee.

But the being a Fountaine, doth not onely consist in not receauing being from an o∣ther Fountaine, and in giuing being vnto other things; For the water both of Fountaines and Riuers with vs is of the

same kinde; and albeit that fountaines receaue not their water from other fountaines; yet they haue a cause of their being, to wit, vapours, which also haue other causes suc∣cessinely, vntill we come vn∣to God the first cause. But God thy maker (my soule) is not of the same kinde with creatures; but infinitely sur∣passeth them in dignitie, no∣bilitie, and excellencie. He also is truely and properly the Fountaine of Being, be∣cause he doth not onely not receaue his being, from an other fountaine of being, but also, for that he hath no cause at all. A Fountaine of created water (as is said) is not deriued from any other

water; but from an other cause: but the increated Fountaine of Being hath not my thing before himselfe, dependeth not of any thing, wanteth not any thing, nor can he hurt by any thing; but all thinges depend of him, and he can Destroy the whole world with a becke as saith the valiant Macha∣baeus.

Admire this eminencie (O my soule) this begin∣ning, without beginning, this Cause without Cause, this essence that is infinite, vnlimited, immense and ab∣solutely necessary, in compa∣rison wherof, all other things are but casuall. And of this perhappes the Truth said:

But one thing is necessary. Ad∣here therefore to him onely, serue him onely, and delight in his loue onely. Despise all other thinges for his sake; or els be not troubled with too much care about many thinges, (since one thing is necessarie which onely is e∣nough for thee and al others) but let thy care be neuer to fall from his grace, studying alwaies and euery where how to please him.

God also is most truely called a Fountaine of life, be∣cause he hath life in himselfe, and is life eternall it selfe: He is the true God, and life e∣ternall saith St. Iohn; and all thinges that liue, receaue life from that fountaine, which

when it shall cease to giue them life, They shall fayle, and shall returne into their dust as the holy Prophet Dauid saith. It is proper vnto li∣uing creatures to beget their like. God also begott a Sonne most like vnto him∣selfe: For us the Father hath life in himselfe: So he hath gi∣uen to the Sonne also to haue life in himselfe, as St. Iohn witnes∣seth in the Gospell: But the Father hath life in himselfe because he is the fountaine of life: and the Sonne hath life in himselfe, because the Father hath giuen him the same life which he hath, wherby the Sonne also is the fountaine of life; yet the Fountaine of life of the

Fountaine of life, as God of God, and light of light. Who can declare or conceaue what the life of God is, and what this Fountaine of life is from whence all thinges that liue in heauen or earth drawe drops of life? The life which we in this banishmēt know, is no o∣ther but The internall beginning of Motion. For those things we say liue, which mooue themselues after some man∣ner. And therefore the wa∣ter of Riuers is commonly called running or liuing wa∣ter, because it seemeth to moue of it selfe; And the wa∣ter of Ponds standing or dead water, For that it is not moo∣ued but by the Windes, or some other externall force.

Thy God O my soule most truely liueth, and is the Au∣thor and Fountaine of life. For often doth he in holy Scrip∣ture inculcate this saying: Liue I saith our Lord, And the Prophets often repeate: The Lord liueth, the Lord liueth. And in Hieremie God com∣plaineth of the people saying: They haue forsaken me the Fountaine of liuing Water; and yet he is not moued either by himselfe or by any other: I am God (saith he) and am not changed. And againe, God is not as the sonne of Man that he may be changed. We sing al∣so very often in the ecclesiasti∣call hymne: O God which dost preserue the strength of things, & (thy selfe being vnmoueable)

dost successiuely diuide the day and night &c.

So that if God beget a sonne, he begetteth him without mutation: and if he see, heare, speake, loue, par∣don or iudge; he doth all without mutation: And if he create and preserue; or de∣stroy and dissipate, and againe renue and change; yet he worketh resting, and chan∣geth without being changed. How then doth he liue if he moue not? And how doth he not liue if he be the Foun∣taine and author of life? This knot is easily vntyed. For to liue it is absolutely enough, that the thing which liueth worke of it selfe, and be nor moued by an other. But life

for the most part in Creatures is the Internall beginning of motion, because Creatures are vnperfect, & haue need of many things to performe the actions of life: But God is Infinite perfection, and hath neede of nothing without himselfe, and therefore he worketh of himselfe and is not moued by any other. Creatures neede mutation to ingender, and be ingendred, because they ingender with∣out themselues, and the thing ingendred must be changed from a not being to a being: But God begot a sonne with∣in himselfe. And within him∣selfe produceth the holy ghost; neither ought the Son or the holy Ghost to be

changed from a not being to a being, because they receaue that being which was alwaies; and they receaue it not in time but from eternitie.

Creatures need the Moti∣on of Augmentation, because they are borne vnperfect: but God the Sonne is borne most perfect, and God the Holy ghost is breathed and produ∣ced most perfect. Creatures need the motion of alteration to attaine diuers qualities which they want: but God wanteth nothing, for his es∣sence is of infinite perfection. Creatures neede locall moti∣on, because they are not eue∣ry where: but God is wholy e∣uery where. Moreouer Crea∣tures need many things to see,

heare, speake and worke; be∣cause their life is poore and vnperfect: but God needeth nothing without himselfe to see all, heare all, speake to all, and to worke all; For he (as is said) is life it selfe, and the Fountaine of life. And that we may put an example in ihe action of seeing. A man to see, needeth a seeing power, which is distinct from the soule which properly seeth; he needeth an obiect, that is a coloured body distant from him; he needeth the light of the Sunne, or of some other bright body; he needeth a Medium, that is a perspicuous body; he needeth a sensible Species or forme to be caried from the obiect to the eye; he

needeth a corporall orgā to wit an eye furnished with humors & fleshy tunicles, he needeth sensitiue spirits, and opticke synowes by which those spi∣rits must passe; he needeth a proportionable distance; And lastly he needeth the Appli∣cation of the seeing powre or facultie.

Behold how many thinges men and other liuing Crea∣tures want, to performe one action of life: But God who truely hath all life in himselfe, needeth nothing. His infinite essence doth include power, forme, obiect, light and all o∣ther things. God of himselfe, by himselfe, and in himselfe, seeth all thinges which are, haue bin, or shall be, and eue∣dently

knoweth all thinges which may be. And before the world was made, God sawe all things, so that by the creation of things there came nothing but was before knowne vnto him. What then shalt thou be my soule, when thou shalt partake of that life? Is it much that God commandeth thee, when he would haue thee spend this corporall, animall, poore and vnperfect life for himselfe and thy brethren, to obtaine life eternall? And if he com∣maund not much when he commandeth this life to be contemned, how light and lit∣tle ought it seeme to thee, when he commandeth thee to bestowe thy dead riches v∣pon

the poore, to abstayne from lust, to renounce the Deuill and his pompes, and with true deuotion of hart to sigh after that life which one∣ly is true life.

But it is time now to As∣cend as we may vnto the Fountaine of Wisdome. A Foun∣taine of Wisdome the word of God on high saith Ecclesiasti∣cus: And he saith On high, because the Fountaine of Wis∣dome doth plentifully flowe vpon the holy Angels and blessed soules in heauen; but vnto vs that inhabite this De∣sert and Pilgrimage; Wisdome her selfe descendeth not, but a certaine vapour or shadow thereof.

Wherefore my soule seeke

not after higher thinges then beseemeth thee. Doe not search the Maiestie, least thou be oppressed of the glory. Admire his Wis∣dome of whom the Apostle speaketh: To God the one∣lywise. Congratulate those blessed spirits which drinke of the fountaine of Wisdome; And although they doe not comprehend God, which onely is proper vnto God; yet they beholde the face of God without Ʋtyle or interposition; and being irradiated with the brightnesse thereof, they iudge truely of all things, not searing in that Meri∣dian light of Wisdome, the darkenesse of errors,

blindenesse of ignorance, or clowde of opinions. Seeke after that happinesse, and that thou mayst assuredly attaine to it, loue our Lord Iesus Christ withall thy hart, In whom be all the treasures of the Wisdome and knowledge of God; For he hath said in his Gos∣pell: He that loueth me shall be loued of my Father, and I will loue him, and will manifest my selfe to him. And what mea∣neth (I will manifest my selfe to him) but that I will manifest to him the treasures of Wis∣dome and knowledge which are in me? Truely euery man doth naturally desire know∣ledge: and although carnall concupiscence doth now in many, lull as it were this de∣sire

a sleepe: Yet when this corruptible body shall be laid aside, which now dulleth the soule; then will the fire of this desire breake forth more then any other.

How great will thy Hap∣pinesse be then my soule, when as thy Louer and belo∣ued Christ shall shew thee the treasures of the wisdome and knowledge of God? But lest thou be frustrated of so great hope; endeauour to keep the commandements of Christ; For he said: If any loue me, he will keepe my word; and he that loueth me not, keepeth not my wordes. And in the meane while, haue thou that Wis∣dome which holy Iob descri∣beth saying: The feare of God

that is wisdome, and to depart from euill, vnderstanding. And what goodnes soeuer thou seest in Creatures, acknow∣ledge it to be deriued from God the fountaine of goodnesse, that heere in the Riuers of Creatures thou maist begin to tast of that Fountain, as St. Frauncis did. Whereof read St. Bonauenture in the life of St. Francis the ninth Chapter.

THE FIFT STEPP. From the Consideration of the ayre.

THe element of Ayre may be to men a nota∣ble document in man∣ners, if the nature ther∣of be considered: For it not onely teacheth them Morall Philosophy, but also declareth the mysteries of Diuinitie, and eleuateth the minde vnto God, when as the manifold commodities therof are pon∣dered, which by Gods Or∣dinance it affoordeth vnto mankinde.

[unspec 1] First therfore the Ayre ser∣ueth for aspiration or breathing

and thereby preserueth the life of man, and of terrestriall liuing Creatures.

Secondly, it is so necessarie for sight, hearing and speach; that without it, (though no∣thing els were wanting) none could see, heare, or speake.

Lastly, [unspec 2] without ayre, there could be no Motion among men, and other terrestriall li∣uing creatures; so that all artes and sciences must needs cease and haue end. Let vs begin with the first part.

If men would vnderstand, that the soule needeth her A∣spiration or breathing as much as the body, many should be saued which now perish.

The body needeth conti∣nuall

breathing, because the naturall heate wherewith the hart boyleth, is so tempered by the longues which drawe in the coole ayre and cast out the hott, that life is thereby preserued; without which it could not be. Whereupon it is commonly said: That those thinges which breath, doe liue; And those things which breath not, liue not. And thou my soule, (that thou maist by Gods grace liue a spirituall life) dost also want thy conti∣nuall breathing, which is per∣formed by sending forthe warme sighes in thy prayers to God; and receauing from God new grace of the holy ghost. For what els doe those words of the Lord im∣port.

It behoueth alwayes to pray and not to be weary? But that thou must alwaies sigh and receaue a new spirit, that the spirituall life be not quen∣ched in thee. Which thing he repeateth when he saith: Watch therefore praying at all times. And the Apostle con∣firmeth the same in his first Epistle vnto the Thessaloni∣ans saying: Pray without in∣termission. With whom a∣greeth St. Peter the Apostle in his first Epistle when as he writeth: Be wise therefore and watch in prayers. For true wisdome willeth vs, to aske Gods help at all times, which at all times we stand in neede of. Our heauenly Father knoweth indeede

what we want, and is ready to giue vs abundantly, espe∣cially if it belong to our eter∣nall saluation: but he will giue it vs by meanes of pray∣er; for that is more to his ho∣nour and our proffit, then if he should giue vs all thinges when as we sleepe and doe nothing.

Therefore our most li∣berall Lord doth exhort and vrge vs to aske when he saith: Aske and it shall be giuen you: Seeke and you shall finde: knocke and it shall be opened to you. For euery one that asketh, re∣ceaueth; and he that seeketh findeth: and to him that knocketh, it shall be opened. And what is chiefely to be asked,

and what without doubt shall be granted, he declareth a lit∣tle after saying: If you then being naught knowe how to giue good giftes to your children, how much more will your father from heauen giue the good spi∣rit to them that aske him? This good Spirit therefore is chief∣ly to be daily asked; which doubtlesse will be giuen vs if it be well asked; whereby we may breath in God, and by breathing in him preserue our spirituall life. So did holy Dauid who said in the psalme: I opened my mouth and drewe breath. That is, I opened my mouth crauing with vnexpli∣cable sighes, And I drew the most sweete breath of Gods spirit, which hath cooled the

heate of my concupiscence, and strengthned me in euery good worke. which being so, who can say that they liue to God who in whole dayes, monthes, and yeares sigh not after him, nor breath in him? Not to breath is an euident signe of death; therefore if to pray be to breath, it is an euident signe of death not to pray. The spirituall life wher∣by we are made the sonnes of God, consisteth in charitie; See (saith St. Iohn in his Epi∣stle) what manner of Charitie the Father hath giuen vs, that we should be named and be the sonnes of God. And who is there that loueth, but desireth to see the thing he loueth? who desireth any thing and

asketh not, when he know∣eth that for asking it shall be giuen him? Therefore, who so doth not dayly pray to see the face of his God; desireth not to see him: if he desireth not to see him he loueth him not: if he loueth him not, he liueth not. What then fol∣loweth, but that we account them dead to God, although they liue to the world, which doe not giue themselues to prayer. And yet such are not said to pray and thereby to breath and liue, which with their corporall voyce pray onely: For prayer is defined by the learned to be an eleua∣tion of the minde vnto God, and not of the voyce into the ayre.

Therfore my soule deceaue

not thy selfe, thinking thou dost liue to God vnlesse thou seeke God withall thy hart, and sigh after him day and night. Say not that thou canst not for other businesse; giue thy selfe to prayer and spirituall exercises. For the holy Apostles were most bu∣sied, but indeed in the worke of God and saluation of soules, so that on of them sayde: Beside those thinges which are outwardly: my dayly instance, the carefulnesse of all Churches. Who is weake and I am not weake? Who is scandali∣zed, and I am not burnt? And yet the same Apostle beside the often commemoration of his prayers, writeth vnto the Philippians: our conuersation

is in heauen. For in the mid∣dest of businesse, in desire he was in heauen, els would he not haue said: With Christ I am nayled to the Crosse And I liue not now I: but Christ liueth in me.

It is an other property of the ayre to be the Medium or meanes whereby colours and soundes come to our eyes and eares, without which we could not see, heare, or speak. Wherefore we ought greatly to thanke God that it hath pleased him to beautifie our nature with so singular a benefit. We ought also to admire the wisdome of our maker in a worke of so great subtilitie; For although the ayre be a true body, and so

great that it filleth almost an infinite space; yet it is nei∣ther seene nor felt, by reason of the vncredible raritie ther∣of. The auncients did wonder at the smalnesse of a lyne which Apelles had drawne with a pencill; but that line was seene and touched; and therfore not to be compared with the thinnesse of the ayre, which couereth and compas∣seth all, and yet is seene of none. And it is the more to be wondred, that the ayre be∣ing so thinne a body, yet be∣ing diuided, it closeth againe together, with meruaylous facilitie, and remaineth as if it had neuer bin diuided. True∣ly it is not possible for an Ar∣tizen so to amend a Spiders

broken cob web, or the rent of a very thinne Veyle; but that the former renting will appeare. It is also most worthy of admirati∣on, and onely belongeth to the wisdome of God, to cause innumerable kindes of colours to passe to∣gether without confusion through the same part of the ayre. For he who shall stand in a high and open place in the euening when the moone shineth, and behold the hea∣uen full of starres, and fieldes full of flowers, with hou∣ses, trees, beastes, and o∣ther thinges of like sort; cannot denie but that the Species or formes of those thinges are conteyned in

the Ayer next vnto him alto∣gether without confusion. But who can conceiue this? For how can it bee that so thinne a body should con∣taine together such variety of formes? And what if at the same time and place, Birdes sing, Instruments of musicke play, and Waters falling make a noise, are not those soundes or Formes of Soundes receiued altogether, with so many colours or formes of colours in the same Ayer? Who doth these thinges O my Soule but thy Maker, Who onely doth great won∣ders?

And if his workes are so wonderfull how much more wonderfull is hee himselfe?

An other commoditie also the ayre affoordeth by reason of the exceeding raritie ther∣of; For it helpeth the motion of all thinges that re••••••oue from place to place. We al knowe with what labour shipps are towed through the waters albeit they are liquid and easily diuided. For som∣times neither Windes nor Oares suffice, but the strength of horses and Buffaloes must be added. And if perhapps a way be to be made through hills and Mountaines al∣though but short; yet in how long time and with what la∣bour is it performed? But in the ayre horses runne, birdes flye, and arrowes and Dartes are shot with great

facilitie and speed: men also goe vp and downe about their businesse and mooue their feet, armes, and handes, vpward, downeward and on either side; And yet the ayre though it be euery where and of a corporall nature, hinde∣reth them no more then if it were a spirit or nothing at all.

Lastly, the ayre giueth place to euery thing, chan∣geth it selfe into euery forme, and is diuided and broken for the commoditie of men; so that, it may seeme to teach them humilitie, patience and charitie. It representeth like∣wise vnto them, the vncredi∣ble sweetnesse and exceeding bountie of the maker thereof.

Recollect therefore thy selfe O my Soule, and diligently consider that thy Lord God is alwayes present with his Creatures, and alwayes worketh with them; and which is a token of Infinite sweetnesse, cooperateth with the nature of euery one, as if hee should say with his Apo∣stle: To all I became all thinges that I might saue all. Necessa∣ry Agents hee causeth to worke necessarily; Volunta∣ry Agents voluntarily; and free Agents freely. He moo∣ueth and helpeth the Fire to ascend, the Earth to descend, the Water to runne into steepe places, the Ayer to passe which way soeuer it is driuen, the Starres to

mooue alwayes circularly: Hearbes, Shrubbes and Plants to beare fruite according to their nature: Beastes of the earth, Fishes and Fowles to do such thinges as their Kinds doth require. And if the Sweetnesse of God appeareth so plainly by cooperating with his Creatures in the workes of Nature, what shall wee thinke of the workes of Grace? Truly God hath gi∣uen Man free-will, yet so, that it is ruled by his Commande∣ments, terrified by his punish∣ments, & allured by his bene∣fites. God would haue all men to bee saued, Yet his will is that they also should haue a will thereunto; and therefore hee doth so sweetly preuent,

incite, lead and direct them, that it is admirable to consi∣der. These are the inuenti∣ons of Gods Wisdome wher∣of Isay speaketh: Make his inuentions knowne among the people. Wicked men some∣time he doth vehemently ter∣rifie, sometime louingly ex∣pect, sometime mercifully admonish, as he thinketh most agreeable to there na∣tures and conditions. Heare how mercifully God dealt with the first sinner. Adam (saith he) where art thou? Who answering, I heard thy voyce in Paradize, and I feared because I was naked, and I hid me; God mercifully replied: Who hath told thee that thou wast na∣ked, but that thou hast eaten of

the tree, whereof I commanded thee that thou shouldest not eat? And Adam being admonish∣ed by this pious correction, did repent, for the Scripture saith: She (the wisdome of God) kept him that was first made of God Father of the world, and she brought him out of his sinne. Heare againe how mercifully God corrected the Children of Israell by his An∣gell, and prouoked them to repentance: The Angel of our Lord went vp (saith the Scrip∣ture) from Galgal to the place of weepers, and said: I brought you out of Aegipt, and haue brought you into the Land, for the which I sweare to your fa∣thers: and I promised, that I would not make frustrate my

couenant for euer: Onely so, that you shold not make a league with the Inhabitants of this Land, but should ouerthrowe their Altars: and you would not heare my voyce: why haue you done this? And when the Angell of our Lord spake these wordes to all the Children of Is∣raell: they lifted vp their voyce, and wept. A••d the name of that place was called the place of Weepers, or of teares: and there they immolated hoastes to our Lord. And that it was a great and generall lamentati∣on, and a signe of true repen∣tance; the 〈◊〉〈◊〉 name giuen to that place beareth perpetuall record; For it was called the place of Weepers, or of teares. What shall I say of the Pro∣phets?

They euery where teach and proclaime that God desireth not the death of sin∣ners, but that they would be conuerted and liue. It is com∣monly said (saith God by Hie∣remy) if a man put away his wife, and she departing from him, marry another man, will he returne to her any more? But thou hast committed fornication with many louers: Neuerthe∣lesse returne vnto me saith our Lord and I will receiue thee? And by Ezechiell: Thus you haue spoken, saying: Our ini∣quities, and our sinnes are vpon vs, and in them wee fade away: How then can wee liue? Say to them, liue I saith our Lord God: I will not the death of the Impious,

but that the impious conuert from his way, and liue. Conuert, conuert yee from your most euill wayes: and why will you dye O house of Israell? But to omit the wicked, none can expresse the more then fatherly or mo∣therly loue which our Lord sheweth to those that feare and hope in him. Dauid in the Psalmes saith: According to the height of Heauen from Earth: hath he strengthned his mercy vpon them that feare him. And after: As a Father hath compassion of his Children, so hath our Lord compassion, on them that feare him. And a∣gaine: The mercy of our Lord from euerlasting, and vnto euer∣lasting, vpon then that feare him. And in another place:

Tast yee and see that our Lord is sweet: Blessed is the man that ho∣peth in him. And againe: How good is God to Israell, to hē that are of a right heart? That is, who can expresse the great goodnesse, mercy and sweet∣nesse of God vnto righteous soules? God also faith by E∣say: Can a Woman for gether Infant, that she will not haue pitty on the Sonne of her wombe? And if she should forget, yet will not I forget thee. And ••teremy in his Lamentations: Our Lord is my p••rtion, said my soule: th••refore will I ex••cct him. Our Lord is good to them that hope in him, to the Soule that secketh h••m. It is good to waite w••h silence for the salua∣tion of God.

If I should set downe more∣ouer what the Apostles say in their Epistles of the loue of God towardes the righteous, I should neuer make an end. Let that stand for all which St. Paul hath writ in the be∣ginning of his last Epistle to the Corinthians: Blessed be the God and Father of our Lord Iesus Christ, the Father of mer∣cyes, and God of all comfort, who comforteth vs in all our tribulation: That wee also may be able to comfort them, that are in all distresse. Hee saith not God is a comforter, but most full of all comfort: Nor that hee comforteth vs in some tribulation, but in all tribulation: Nor that wee may bee able to comfort

them that are in some di∣stresse, but in all distresse. So that hee could not more sett forth the mercy of God, to those whome hee loueth and by whome he is beloued.

But to conclude, it shall not bee amisse to set downe the wordes of St. Prosper, in which he declareth the mer∣cy of God not onely to the righteous, but also to the wicked to make them righte∣ous: Gratia omnibus iusti∣ficationibus principaliter prae∣eminet &c. Grace (saith he) doth chiefly excell all iustifica∣tions, by perswading with exhor∣tations, by admonishing with examples, by terrifying with dangers, by incyting with mira∣clet, by giuing vnderstanding,

by inspiring counsaile, by illumi∣nating the heart and induing it ••ith the affections of faith. But ••••t mans will is to••red and ad∣ioyned thereunto Which there∣fore is incite••s by the former help••s, that it sh••uld coop rate w••th the diuine worke in it selfe, and b••gin to vse for merite, what from heauenly seede it con∣ceiued f••r exercise, proceeding from selfe inconstancy if it decay and from the assistance of grace if it increase; which assistance is giuen vnto all by innumerable wayes either secret or manifest; and that it is refused of many, proceedeth from their wicked∣nesse: But that it is receiued of many, is a worke of Gods grace and mans will. Thus he.

Goe too now my soule, if

thy maker bee so Sweete and mercifull; suffering Sinners with incredible benignitie to conuert them; and com∣forting the righteous, that they may increase the more in vertue: Oughtest not thou to beare meekely with thy neighbours, and to become All thinges to all men, that thou maist gaine all vnto thy Lord God? Thanke with thy selfe, to what high excellency the Apostle doth exhort the•• when he saith: Be yee there∣fore followers of God, as 〈…〉〈…〉 deare Children: And walke 〈◊〉〈◊〉 Loue, as Christ also loued vs, and deliuered himselfe f••r vs an oblation and hoast to God in an odour of sweetnesse. Imitate God the Father who maketh

his Sunne to rise vpon good and bad, and raineth vpon iust and vniust. Imitate God the Son, who taking humane Nature, spared not his owne life to deliuer vs from the power Of darknesse and eternall dam∣nation. Imitate God the holy Ghost, who infuseth plenti∣fully his most precious guiftes into vs, to make vs being carnall, to become spiri∣tuall.

THE SIXT STEPP, From the Consideration of the Fire.

THe Element of Fire is so pure and noble, that God himselfe would be called fire as Moses and St. Paul witnes saying: Our Lord is a consuming Fire. And when God first appeared vn∣to Moses, hee appeared in a flame of Fire burning a bush and not consuming it: Our Lord appeared (saith Moses) in aflame of Fire, out of the midst of a bush: And he saw that the bush was on fire, and was not burnt. And when the same God came to giue the Law

vnto the people, hee came in the forme of fire. For so spea∣keth Moses: All the Mount Sinai smoaked: For because our Lord was descended vpon it in Fire. According to the simi∣litude of which mistery, when as the new Law was to bee promulged; the holy Ghost appeared vnto the Apostles in fiery tongues. Those spirits also which are most neare to God in Heauen, are called Se∣raphins, that is to say Fiery, because they are more infla∣med with the Fire of Diuine Loue, then other Angells. Which being so, it is not a thing difficult for vs, from the element of Fire, and the na∣ture and properties thereof, to frame a step by which through

prayer and meditation wee may Ascend vnto God. For surely it is more easie to As∣cend with Elias in a Chariot of Fire; then of Earth, Water or Ayre to make a Ladder.

Let vs therefore consider the properties of the Fire. The fire is of such a nature, that in diuers thinges it worketh af∣ter a diuerse, and often after a contrary manner. Wood, Hay, and stubble it burneth presently: Gold, Siluer, and precious stones it maketh more pure and bright: Iron which of it owne nature is blacke, colde, hard and hea¦uy; the Fire so changeth into contrary quallities, that forth∣with it becommeth white, hot, soft and light; yea to

shine like a starre, to burne like fire, to melt like water, and to bee so light, that the Smith may easily mooue and remoue it as he pleaseth.

All these thinges doe ma∣nisestly agree vnto Almighty God. For Wood, Hay, and stubble according to the A∣postle in his first Epistle to the Corinthians signifie Euill workes which cannot indure the fire of Gods Iudgement. And truly it is vncredible how greatly all sinne displea∣seth God who is a Most pure Fire; and with what zeale he consumeth and destroyeth it, if by repentance it may be de∣stroyed, that is, If the sinner bee in state to repent: But if hee be not capable of repen∣tance,

(as the Deuils are not, nor men after this life) then is Gods wrath turned vpon him: For to God the impious and his impiety are odious alike saith the wise man. And how ex∣ceeding great this hatred is the Deuill can witnes, who sinned once, and being a most noble Angell, and (as St. Gre∣gory saith) Prince of the first Order, and the most excellent of Gods Creatures; was not∣withstanding presently cast downe from Heauen, depri∣ued of all beauty and superna∣turall grace, changed into a most deformed monster, and condemned vnto eternall pu∣nishment. Our Sauiour Christ can witnesse, who descended from Heauen to destroy the

Workes of the Deuill, to wit sinnes, and therefore hee is called The Lambe of God that taketh away the Sinnes of the world. But who is able to de∣clare or conceiue what our Sauiour suffered to destroy the workes of the Deuill, and perfectly to satisfie the iustice of God? Who when hee was in the forme of God, tooke the forme of a Seruant: Being made poore for vs when as he was rich. Hee had not where to re∣pose his head, albeit hee made Heauen and Earth. He came into his owne, and his owne re∣ceaued him not. Who when hee reuiled, did not reuile; When hee suffered, he threatned not, but deliuered himselfe to him that iudged him vniustly. Who him∣selfe

bare our Sinnes in his body vpon the tree. He humbled him∣selfe, made obedient vnto death, euen the death of the Crosse. By whose stripes wee are healed. Lastly hee was mocked, spit∣ten on, whipped, crowned with thornes, and being cru∣cified with exceeding igno∣miny and paine, he rendred vp his life, to destroy the workes of the Deuill, and to wipe a∣way our sinnes. The Law of God can witnes, which pro∣hibiteth and punisheth all sin; yea leaneth not one idle worde vnpunished. How greatly then doth God abhorr enormious crymes, that cannot indure one idle worde? The Law of our Lord is imaculate, the pre∣cept of our Lord lightsome

detesting sinne and darkenesse; for betweene light and darke∣nesse, iustice and iniquitie, there can be no society. Hell also can witnesse which God hath prepared for sinners, who when as they had time, neg∣lected or refused to be washed with the blood of the immacu∣late Lambe. For it is iust that they who haue committed Eternall sinnes, should haue e∣ternall punishments. But what and how great the paines of Hell are, is horri∣ble to thinke. Whereof we wil speak more in the last step.

Therefore my soule, since Gods hatred is so great a∣gainst sin, if thou louest God aboue all thinges thou oughtest also to hate sinne

aboue all thinges. Take heed they deceaue thee not, who vse to extenuate or excuse sinne. Looke also that thou deceaue not thy selfe with false reasons; for if sinne dis∣please thee not both in thy selfe and others, thou louest not God, and if thou louest not God, thou art vndone. Againe, if thou bee not vn∣gratefull vnto Christ, how greatly mayst thou reckon thy selfe indebted to his loue, laboures, blood and death? Who hath washed thee from sinne, and reconciled thee to his father. And shall it then be greeuous vnto thee, to suf∣fer somewhat for Christ, or for his sake by his grace to re∣sist sinne euen vnto blood?

Lastly, if thou canst not pati∣ently indure the Hell of eternal fire, surely thou oughtest not patiently to indure sinne, but As from the face of a Serpent flye from it, and from euery light occasion or suspition thereof. Endeauour therfore all thou mayst to hate sinne a∣boue all things, and to loue God aboue all things.

The fire also destroyeth not but perfecteth and purisieth golde, siluer and pretious stones; For (as the same A∣postle doth there declare) those mettalls signifie good workes which are approoued by the fire of Gods iudge∣ment: These workes God doth approoue because they are his guiftes; And when he

crowneth our merits (saith St Augustine Con. 2. in psal, 70 he crowneth his guiftes. For they are done by his com¦mandement, asistance and powre, and by the lawe and precepts which he hath ap∣pointed.

Gold also signifieth the Werkes of Char••••: and how can the workes of Charitie but please God, since God himselfe is Charitie? Siluer signifieth the workes of Wis∣dome, to wit of them that in∣struct mony vnto iustice. And they also are very pleasing and acceptable vnto God: For the Wisdome of God saith: He that shall doe and teach: he shall be called great in the king∣dome of heauen. Pretious

stones are the workes of a continent soule, of which Ecclesiasticus speaketh: All Weight is not worthy a continuent soule. And that is the cause why in the office of the Church, the Gospell of One pretious Pearle found is read in the praise of holy virgins. And how greatly the puritie of virginitie is pleasing to God, may be vnderstood by the Prophet Esay, who by Gods appointment and in his name prophesied vnto such Eunuches as haue gelt them∣selues for the Kingdome of hea∣uen; I will giue vnto them in my house, and with my walles a place, and a name better then Sonnes and Daughters: An euerlasting name will I giue

them which shall not perish. Which place St. Augustine in his booke of holy virginitie, excellently declareth to be vnderstood of holy virgins of either sex. And these three sortes of workes by the con∣sent of Doctors, are rewarded with Crownes of Gold in the kingdome of heauen. For Crownes of gold, to wit cer∣taine rewardes beside eternall life, are giuen to Martyres, Doctors, and virgins. To Martyres for their excellent charitie, because Greater loue then this no man hath, that a man yeild his life for his friends. To Doctors for their excel∣lent wisdome, of whome Daniel speaketh: They that iustruct many to Iustice,

shall shine as starres vnto per∣petuall eternities. To virgins for their vnualuable chastitie; for which cause the virgins in the Apocalips are said to sing a New song that no man els could say: These are they (saith St. Iohn) which were not defiled with women. For they are vir∣gins, and follow the Lambe whe∣ther socuer he shall goe.

Neither shall the charitie of Martyres, wisdome of Doctors, and puritie of vir∣gins onely be approoned by the fire of Gods iudgement, and fully rewarded: but also all other good workes done in charitie, shall be esteemed as vessells of golde, and en∣dure that d••••ine fire and re∣ceiue their reward. For to

them will our Lord say at the day of Iudgement: Come ye blessed of my Father, possesse you the Kingdome prepared from the foundation of the world.

You who haue giuen bread to the hungry, drinke to the thirstie, lodging to strangers, clothing to the naked, and comfort to the sicke, and such as are in prison. And the same Lord promiseth also that Whosoeuer shall out of charitie giue a cup of cold water, onely in the name of a Disciple he shall not lose his reward.

Dost ho•• vnderstand O my soule how great is the dif¦ference of Workes? And what then can be more fond and miserable, then hauing time and place wherein (if

thou be wise) thou maist easi∣ly gather gold, siluer and pre∣tious stones to seeke ra∣ther with great labour after wood, Hay and stubble? O that thou were wise and vnder∣stood, and would prouide for the last thinges, when all these Workes shall be examimned and tried in the fire of Gods iudgement; and the former shall be praised and crowned; but the latter shall be burned to smoake and ashes.

Why dost thou now choose that which doubtlesse thou wilt repent to haue chosen? And why dost thou not now for thy profit dislike, what heereafter thou wilt without profit condemne? And if perhapps thou see it not now,

for that the veyle of thinges present is drawne before thyne eyes, that they cannot beholde the cleere and simple truth; Pray vnto God, and with great deuotion say vnto him with the blinde man in the Gospell: Lord grant that I may see, and with the Pro∣phet: Reueale mine eyes: and I shall consider the mer∣uailous thinges of thy Lawe. For truely it is meruai∣lous, that workes donne in Charity, become Gold, Siluer, and precious stones: but such as are not done in Charitie, are turned to wood, hay and stubble.

Let vs now consider the o∣ther propertie of the sire

For hetherto we haue learned from it what God doth with those that depart out of this life with euill workes, or in good workes perseuer vnto the end. Now by another re∣semblance, taken also from the fire, we may vnderstand what God worketh in those whome he calleth from sinne to repentance.

A sinner is like Iron, which so long as it is kept farre from the fire, is blacke, cold, hard and heauy: But if it be put in the fire, it becommeth white, botte, soft and light. Euery sinner wanteth inward light, and walketh in darkenesse, and therein resembleth the blacknes of Iron. For al∣though he seeme skilfull in

humane scyence, and excell in vnderstanding and iudge∣ment therein; yet is he blinde in iudgement of the true good and euill, and more miserable then any blinde man. For a blinde man seeth nothing, and therefore goeth not without a guide: but a sinfull man thinketh that he seeth what he seeth not; or seeth one thing for another; iudging good euill, and euill good, great little, and little great, long short, and short long: And therefore he is euer de∣ceiued in his choyce. So spea∣keth the Apostle of the Panim Idolaters: Hauing their vn∣derstanding obscured with dark∣nesse, by the ignorance that is in them, because of the blindenesse

of their hart. Therefore our Lord himselfe also in the Gospel doth so often reproue the Scribes and Pharisies say∣ing: They were blinde, and guides of the bilnde. And the Prophet Isay speaking to the Iewes of his time saith: Heare ye deafe, and ye blinde behold to see, to whom he prophefi∣eth, that Christ should come and open the eyes of the blinde: And speaking of the new Testament in the per∣son of God he addeth: Bring forth the blinde people, and ha∣uing eyes: the deafe and hee hath eares. Moreouer the wicked after this life will con∣fesse that this is true, when their punishments shall begin to open y^e eies of their mindes,

which their offences had shut: We therefore (say they) haue erred from the way of truth, and the light of iustice hath not shined to vs, and the sinne of vnderstanding rose not to vs. Neither is it to be meruayled, although they are blinde which are auerted from God in vnderstanding and will, For God is light, and no darkenesse is in him. Whereupon the same Apostle concludeth: He that saith he is in the light, and ha∣teth his brother: is in the darke∣nesse euen till now. And a little after: He that ha∣teth his brother: is in darke∣nesse, and walketh in the darke∣nesse, and knoweth not whether he goeth, because darkenesse hath blinded his eyes.

Neither is it the onely cause of blindenesse in sinners for that they are turned from God Who is light, but also be∣cause Their malice hath blin∣ded them, as the wise man speaketh: For loue, hatred, anger, enuy, and other such like passions of the minde, which are comprehended vn∣der the name of Malice; so blinde the minde that it can∣not see the truth; & they are as coloured spectacles w^t make white things seem red; or else so framed, y^t they make great thinges seeme small, & small things seeme great, things far off seeme neere, and thinges neere seeme far off. He that is in loue, thinketh the thing he loueth most faire, profita∣ble,

good and necessarie, and before all other thinges to be procured. Againe, he that hateth the same thing, iudge∣eth it most deformed, vnpro∣fitable, euill and hurtfull, and before all other thinges to be forsaken. But if this blacke and deformed Iron be put in∣to the fire, that is, if the sinner begin to auert from sinne, and conuert himselfe to God ac∣cording to that of the Pro∣phet: Come ye to him, and be illuminated, then he beginneth by little and little to receaue light, and to see the truth in that light, according to the saying of the same Prophet: In thy light we shall see light, And then breaking in peeces the coloured spectacles of

passions, and taking the Chrystaline of pure Charitie; he will esteeme eternall thinges great, and tempo∣rall thinges small and of no moment, as indeede they are.

Then he shall cleerely see that no created beauty is to be compared with that light of Wisdome and Truth which is God and in God. So that he may crye out with St. Au∣gustine Serote amaui, &c. Late haue I loued thee O auncient beautie but new to me, late haue I loued thee.

And because Christ saith: Yee shall knowe the truth, and the truth shall deliuer you, he that is so illuminated with the light of Truth, and

freed from the bonds of con∣cupiscence, couetousnesse, ambition and other passions, may reioyce with the Pro∣phet and say: Thou O Lord hast broken my bondes: I will sacrifice, to thee the Host of prayse and I will inuocate the name of our Lord.

Moreouer the fire doth not onely make Iron that is black to become bright; but also that is colde to become hot, yea so fiery & burning, that it seemeth to be fire it self. Great is our Lord, and great is his power, which causeth a man that is cold by nature, and fearfull to speake, or to vn∣dertake any difficult thing: So soone as he is heate with the fire of Charitie,

to become as bold as a Lyon that terrifieth all with his roa∣ring, and to whome nothing seemeth difficult; so that he may say with the Apostle St. Paul who was greatly infla∣med with this fire: I can all thinges in him that strengthneth me.

But let vs speake particu∣larly of this efficacie of the fire; And first let vs breifely treat of the efficacie of words and then of the efficacie of deedes. There are at this day many preachers of Gods word in the Church, and euer haue bin. What then is the cause that notwithstanding the exhortations and excla∣mations of so many men, so fewe are conuerted?

Truely in great Citties and Townes euery day in the Lent, twentie, thirty, or forty Orators declame: and yet when Lent is done, there ap∣peareth almost no change in the manners of the Cittizens and Townsmen. The same vices, the same sinnes, the same coldnesse, the same loos∣nesse is still seene. I finde no other cause hereof, but that for the most part, learned, eloquent, and copious ser∣mons are preached: but the foule is wanting, the life is wanting, the fire is wanting; and to be short; that great charitie is wanting which onely can animate and quic∣ken the wordes of 〈◊〉〈◊〉 spea∣kers, and inslame and change

the hartes of the hearers. Nei∣ther say I this, but that many Preachers haue lowdnesse of voyce, and action of body: for Gunnes without either bullet or stone make a great noyse when they are dischar∣ged, but to no purpose. That which is desired, is, that they would shewe great zeale to God and the gaining of soules, not faynedly but truely, not streyned but naturally flowing from the fountaine of the hart. Saint Peter was ignorant of Rhetoricke; he onely was expert in guiding his Boate, and in casting and amen∣ding his Nettes: yet so soone as the holy Ghost descended vpon him in

fiery tongues, and replenish∣ed him with feruent Charity; he presently began to speake so powerfully, feruently, and effectuously in the middest of the Citty Ierusalem, that with one Sermon hee conuerted many thousands to beleeue and doe pennance. Yet wee reade not that in his Sermons he vsed much straining of the voyce, or wearisome motion of the body.

Saint Bonauenture repor∣teth, that St. Francis was vnlearned, and that hee ne∣uer studied the Art of Rhe∣toricke; yet when hee Prea∣ched to the people, hee was heard as an Angell from Heauen. For his wordes (saith hee) were like burning Fire

inflaming the heart. And as it is related in the Chronicles of the Minors cap. 30. when once after dinner he spake on the suddaine a few wordes to the people; they were all so mooued to repentance, that the same day seemed Good Friday. Whence proceeded so great fruite from so fewe wordes? Truely because that holy Preacher was Like abur∣ning coale, and his worde as a burning torch, as Ecclesiasticus writ of Eltas. We haue the written Sermons of St. Vin∣centius, St. Bernardine, and some other Saintes, which scarce any will vouchsafe to read, because of the excee∣ding plainnesse of Stile which is found in them: And yet

we knowe that by their prea∣ching many thousands of men haue beene conuerted to God, and themselues were e∣uer heard with incredible concourse and attention; be∣cause indeed their plaine and simple wordes, proceeded from fiery and zealous hearts.

More ouer the efficacy of this Diuine fire is shewed as much in deedes, as in wordes: God determined by St. Peter the Apostle to subdue Rome the chiefe Citty of the Empire and Lady of Nations vnto himselfe.

He determined also to send the rest of the Apostles, some into Ethiopia, some into India some into Scythia, some into the farthest part of Britany,

to destroy by them the Idols of the world, to erect the standard of the Crosse, to change Lawes and customes, and to ouerthrow the tyranie of the Deuill. If any one had foretolde these thinges vnto the Apostles, when they fished in the Lake of Gensa∣reth; or when they fled away and hidd themselues at our Lords Passion; they would haue seemed dreames, or olde wiues tales: And yet soone after, all these thinges came to passe, and by no other force, but by the Fire of Cha∣rity, which the holy Ghost en∣kindled in their heartes: For Charity casteth out Feare, suffe∣reth all thinges, hopeth all thinges: Thinketh all thinges

possible, and cryeth out with the Apostle: I can all thinges in him that strengthneth me. So that we see by the worke and labour of these men onely ar∣med with Charity, Idolatry was in short time extinguish∣ed throughout y^e world, Chur∣ches euery where founded to the honour of Christ, and the Standard of the Crosse without army of soldiers or prouisiō of war erected in all kingdomes.

The fire also hath a property to make hard Iron so soft, y^t it may easily be attenuated and extended into plates, and brought to any forme. Fire hath great power ouer Iron; but the power of God ouer the obstinate, and obdurate hearts of men is farre greater.

Heer St. B••rnard in his bookes of Consideration: Solum est cordurum &c. It is onely a hard heart (saith he) that abhorreth not it selfe, because it feeleth not. What then is a hard heart? It is that which is neither cut with compunction, mollified with pie∣ty, nor mooued with Prayers. It careth not for threates, by punishments it is hardened: It is vngratefull for benefites, in∣credulous to counsaile. And af∣ter: It is that which neither fea∣reth God, nor Man. All which to be true Pharao can wit∣nesse, who the more he was punished by God, the more he was hardened, and the more Gods mercy appeared in remoouing his punish∣ments, the more was he ani∣mated

to despise and con∣temne God. But when our Lord is pleased to enkendle one sparke of the fire of his true loue in a hard heart; pre∣sently it waxeth soft and mel∣teth like waxe; so that no obstinacy (though neuer so continuall and obdurate) can hinder it; And of a heart of stone, it becommeth a heart of flesh; For when the spirit of our Lord bloweth, Waters will slowe from the frozen Snowe. We haue an example in the Gos∣pell, of that woman that was a Sinner in the Citty, whome neither the admonitions of her Brother, reprehensions of her Sister, honour of her Fa∣mily, nor her owne shame could moue to abstaine from

sinne; And yet one beame of Christ peircing her heart, and there enkindling a sparke of Diuine loue, did so strangely alter her; that being a Noble woman, she blushed not in a publicke Feast to cast her selfe at Christes feete, All weeping with her teares to bathe them and with her haire in steede of a towell to wipe them, of∣tentimes most louingly to kisse them, and with a most precious & odoriserous oynt∣ment to annoint them, signi∣fying thereby, that from thenceforth she bequeathed her selfe and all that was hers, vnto the seruice of Christ. Therefore she heard that say∣ing of our Sauiour: Many sinnes are forgiuen her, because

she hath loued much. But it shall not be from our purpose to sett downe another exam∣ple also of late time. William Duke of Aquitane, liued in the time of St. Bernard; a man most wilfull and obstinate, In defending Anacletus the Scis∣matical Pope against Innocen∣tius the lawfull. He banished all the Catholicke Bishops out of his Countrey, and tooke an oath that hee would neuer be at peace with them; and because all men knewe him obdurate in wickednesse and cruelty, and terrible for his pride; there was none that durst admonish him. It pleased God by his ser∣uant Bernard to visite the hard heart of this man,

and to kindle a great sparke of Diniue loue therein. Pre∣sently of a Lyon he became a Lambe, humble of proude, and most obedient of most obstinate. For at one onely worde of St. Bernard, hee friendly imbraced the Bishop of Poyters, and with his owne hand placed him in his Chaire. And (which seemeth to sur∣passe all admiration) demaun∣ding of a certaine Hermit re∣medy of soule for his sinnes past; He was commanded by the same Hermit, to weare a coate of Brasse next his skin, so buckled, that it could neuer be put off, and presently hee obeyed and it was so donne: And being sent by the Her∣mite to the Pope for absolu∣tion,

he went; But the Pope suspecting that hee did not heartily repent; or else desi∣rous to try his patience; com∣maunded him to goe on Pil∣grimage to Ierusalem, to de∣maund absolution of the Pa∣triarke of that Citty: With∣out delay he vndertooke that iourney, and fulfilled the Popes commandement.

Lastly of a potent Prince, he became an humble Monke; So that in that age, there was scarce any found to surpasse him in humility, patience, pouerty, deuotion and piety. This (indeed) is the change of the right hand of the heighest, this is the force of the Diuine fire, against which no heard heart can resist.

There remaineth the last property of the Fire, which is to extenuate heauy thinges, and cause them easily to mount aloft. And this is the cause why men that burne not with y^e fire of Diuine loue, are heauy of heart, and to them the Prophet said: How long are you of heauy heart? Why loue you vanity, and secke lying? This also is the cause why The body that is corrupted burdeneth the soule as the wise man saith. And an heauy yoake vpon the Children of Adam, from the day of their comming foorth of their mothers wombe, vntill the day of their burying, into the mother of al saith Ecclesiasticus. And what this heauy yoake is, which in this mortall body

so burdeneth the soule, the same Author declareth a little after when he addeth: Fury, Eu••y, Wauering, Feare, Anger and such like, commonly called the Passions of the minde. These so depresse the minde of Man, that it beholdeth nothing but earth, to which it cleaueth in such sort that it cannot ascend to seeke God nor speedily run the way of his Commonde∣ments. But when the fire of God beginneth from aboue to inslame it; forthwith those passions begin to deminish and be mortified, and this heauy burden to wax lighter; And if the heate increase, it will so vnburthen the ha••t, that it may flye vp like a Doue, & say with the Apostle:

Our conuersation is in heauen. And being also dilated by this fire it may say with Da∣uid: I haue runne the way of thy commandements, when thou hast delate•• my har••. Truely since our Sauiour said? I came to cast fire on the earth: and what will I but that it be kin∣dled? We haue seene many so enlightned therewith, that they haue wholy forsaken the loue of honour, pleasure, and wealth, and haue said to Christ ascending into heauen: Draw vs after thee.

This hath caused so many Monasteries to be erected, so many desertes to be inhabi∣ted, so many companies of virgins to be instituted, who did not onely with ease runne

the way of the Commande∣ments; but also ascended in∣to the way of Counsells To follow the Lambe whethersoeuer he shall goe.

O Blessed fire which giueth light, and wasteth not, and if it waste, it wasteth but the peccant humors that lise be not extinguished thereby. Who will cause me to be in∣flamed with this fire which with the light of true Wis∣dome expelleth the darknesse of ignorance, and blindenesse of an erronious conscience? And which changeth the coldenesse of slothe, indeuo∣tion, and negligence into the heate of loue? That it neuer suffer my hart to be hardened, but with the heate thereof to

be mollified and made de∣uout; And that it take from it the heany yoake of earthly cares and desires; that with the winges of holy contem∣plation (wherewith Charitie is nourished and increased) it may be so lifted vp, that I may say with the Prophet: Make ioyfull the soulc of thy seruant, because to thee O Lord, I haue lifted vp my Soule.

THE SEVENTH STEPP, From the Consideration of Hea∣uen, to wit of the Sunne, Moone and Starres.

WE shall not labour much in this place from the conside∣ration of Heauen, to frame for our selues a Stepp to contemplate God; for we haue the kingly Prophet go∣ing before vs, who in the Psalmes saith: The Heauens shew forth the glory of God, & the ••••••mament declareth the workes of his hands. And because there are two seasons to wit the day & night in which we may from the consideration of heauen,

ascend vnto God with the wings of contemp••ation, of the first he writeth in the same Psalme: He put his Tabernacle in the Sunne: and himselfe as a Bride∣groome, comming forth of his Bride Chamber. He hath re∣ioyced as a Gyant to runne the way, his comming forth from the toppe of heauen, and his re∣course euen to the topp thereof: neither is there, that can hide himselfe from his heate. Of the latter, he writeth in an other psalme; I shall see the heauens, the workes of thy fingers: The Moone and the Starres, which thou hast founded.

Let vs begin with the first season. Of the Sunne which dayly we behold, the holy Ghost by the mouth of

Dauid singeth foure prayses; First that it is Gods Taberna∣cle. Secondly, that it is ex∣ceeding beautifull. Thirdly that it alwaies runneth most swiftly without stay. Fourth∣ly, that by giuing light and heate, the vertue thereof e∣specially appeareth. By rea∣son of all which, Ecclesiasti∣cus hath written: A mer∣u••••lous instrument, the ••orke of the Highest. Great is our Lord that made it.

First, then God hath put his Tabernacle in the Sunne, as in a most noble creature; for that among all corporall thinges, he hath chosen the Sunne as a Princely Pallace or diuine Sanctuary to dwell in. God truely filleth heauen

and earth, And the heauen, and heauens of heauens containe him not; but yet he is said to dwell there cheifely, whereby working merua••lous thinges he sheweth greater signes of his presence. And because the Hebrew text saith, He hath p•••• a Tabernacle for the Sunne i•• them, to wit, in the heauens: We gather by this place of the psalme an other excellen∣cie of the sunne which doth not contradict the former. The Sunne is a great thing, for which God hath prepared a most spatious, beautifull, and noble Pallace; for he would haue heauen it selfe to be the pallace of the Sunne, that it might therein freely walke and worke: and the

Sunne to be the Pallace of himselfe who ruleth all. As therefore we knowe the great excellencie of the Sunne, be∣cause that heauen is the Ta∣bernacle thereof, So we may knowe the great excellen∣cie of God, because the Sunne is his Tabernacle; A meruailous Instrumēt doubt∣lesse, then the which there is nothing among corpo∣rall creatures more to be admired.

Moreouer Dauid to de∣clare by thinges knowne, the excellent beautie of the Sunne; compared it to a Bridegroome comming forth of his Bride-Cham∣ber. For men neuer a∣dorne themselues more,

or seeke more to shewe their comelinesse and beauty, then when they are bridegroomes; for then they exceedingly de∣sire to please the eyes of their spowes, whom they most dearely loue. But if we were so neere the Sunne as to de∣scerne what and how great it is, we should not then neede to vse the resemblance of a Bridegroome, to conceaue the vncredible beauty there∣of. Truely the beauty of colours dependeth of light, and the light fayling, the beauty of colours soone fa∣deth away. Nothing there∣fore is more beautifull then light. For which cause God (Who is beautie it selfe) would be called ••••ght. God (saith

St. Ioh.) is light, & no darkenesse is in him. Among corporall thinges also, there is nothing brighter then the Sunne, and therefore nothing more beau∣tifull then it. The beauty of things belowe and specially of men, fadeth in short time, but the beauty of the Sunne is neuer altered or diminished but at all times with equall brightnesse shineth vnto all. Do we not see how all things as it were reioyce at the rising of the Sunne? Men goe a∣bout their businenesse cheer∣fully, the windes blow sweet∣ly, the flowers open, the hearbes spring vp, and the birdes sing pleasantly. Wher∣upon the olde blinde Tobias when the Angell said vnto

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him Ioy be to thee alwaies, Answered; What ioy shall be to me which sit in darke∣nesse and see not the light of heauen?

Consider then my soule, and thinke with thy selfe; if the Created Sun••e doth so re∣ioyce euery thing at his ri∣sing, what will the incre∣ated Sonne doe (which is without comparison more beautifull and bright) when to the cleane of ha••t he shall rise not to be seene for a time but for all eterni∣tie? And how sorrowfull and vnhappy will that houre be to the wicl••ed, when they shall be sent away to be bu∣ried in eternall darkenesse where neither the increated

nor created Sunne shall euer shine? How great ioy then shall that soule haue to whom the Father of Light shall say: Enter into the ioy of thy Lord.

Afterward the same Pro∣phet doth extoll the course of the Sunne, which also is very admirable: He hath re∣ioyced (saith he) as a Gyant to runne the way. A Gyant truely if he extend his steppes, according to the greatnesse of his body, and runne as fast as his strength will affoord, will in a short time passe a long way. And indeede the Prophet hauing compared the Sunne vnto a Bride-groome, thereby to de∣clare the Beauty therof; after

also compareth it to a Giant, that by that resemblance hee might in some sort shew the most speedy course thereof. But albeit he had not compa∣red it to a Giant, but to the flight of Birdes and Arrowes, or to the Windes and Light∣ning; yet should it haue bin farre from the thing indeede. For if that be true which with our eyes we see, to witt that the Sunne in foure and twen∣ty houres, passeth about the whole compasse of his Orbe: And if the compasse of the Sunnes Orbe, exceedeth al∣most without comparison the compasse of the Earth: And if the Compasse of the Earth containeth about twenty thousand miles: all which is

most true: It must then needs follow, that the Sunne euery houre runneth many thou∣sand myles. But why say I euery houre, nay euery quar∣ter of an houre, yea almost euery minute. For whosoe∣uer shall obserue the rising or setting of the Sunne, in an o∣pen Horizon, as at Sea, or in a plaine field; shall perceiue the whole body of the Sunne to ascend aboue the Horizon in lesse space then the eight part of an houre; And yet the Diameter of the Sunnes Body, is much greater then the Diameter of the Earth; which notwithstanding con∣taineth seauē thousand myles. I my selfe being once desi∣rous to know in what space

of time the Sunne sett at Sea: At the beginning thereof, I beganne to read the Psalme Miserere, and scarce had read it twice ouer, before the Sun was wholy sett. It must needes be therefore, that the Sunne in that short time in which the Psalme Miserere was twice read ouer, did runne much more then the space of seauen thousand myles. Who would beleeue this vnlesse certain reason did demostrate it? And now if a∣ny should say moreouer, that this body, which is so swiftly mooued is much greater then the whole Earth, and that the motion thereof is perfor∣med, without ceasing or wea∣rines, so that (if God should

so command) it might conti∣nue for all eternity: Surely if hee were not insensible, he could not but wonder at the infinite power of God. Truly therefore writeth Ecclesiasti∣cus: That this is a meruai••ous Instrument, the worke of the Highest, and great (doubtles) is our Lord that made it.

There remaineth also the efficacy of the Sunnes light and beate, wherof Dauid spea∣keth: Neither is there that can hyde himselfe from his heate. This one bright body being placed in the middest of the World, giueth Light to all the Starres, to all the Ayer, to all the Sea, and to all the Earth, and with his quickning heate causeth all Plants, Corne and

Trees throughout the world, to budde, blossome and beare fruite: and vnder the earth, it also produceth all kindes of Mettals. Therefore St. Iames in the beginning of his Epi∣stle compareth the Sunne to God: Euery best guift (saith hee) and euery perfect guift, is from aboue, descending from the Father of Lightes, with wheme is no transmutation, nor shadowing of alteration. The Sunne indeede, is the Father of corporall Light; as God is the Father of spirituall Light; Yet in three thinges there is great vnlikenesse be∣tweene God, and the Sunne.

First the Sunne needeth continuall Transmutation, to giue light and heate to the

whole World; but God is wholy euery where and nec∣deth no transmutation. And therefore Saint Iames saith: With whome there is no teans∣mutation.

Secondly the Sunne (for that it alwayes changeth pla∣ces) causeth by turnes day to some, and night to others, shining to one people, and fetting to another: But God is neuer changed, and yet is present with euery one, and therefore St. Iames addeth: There is with him no shadowing of alteration.

Lastly (which is the chiefe) from the Sunne (the Father of corporall Light) all things proceed which growe on Earth: And those thinges are

good; Yet not excellent nor perfect, but small, temporall and transitory, and which make not men good, because they may be abused, as they are by many to their destru∣ction. But from God (the Father of Spirituall light) E∣uery best guift, and euery perfect guist, doth descend by which the ••possessors thereof are made better and more per∣ect; These guises none can abuse; and whosoeuer perse∣uereth in them vnto the end, shall come to that true Hap∣pinesse which is defined to be A state of all good thinges per∣fectly vnited together.

Seeke therefore my soule What these best guiftes, and perfect guifees are, which

come from aboue and descend from the Father of Light; and when thou hast found them, endeauour all thou canst to keepe them. But thou shalt not neede to seeke farre, for the Sunne doth demonstrate them suf∣ficiently vnto thee. The Sunne by his light and heate (which are the Guiftes of the Father of Corporall light) produceth all thinges: So also The best guistes and perfect guiftes which are, from aboue, and descend from God the true Father of Light; are the Light of Wis∣dome, & Heate of Charity. The light of Wisdome (which ma∣keth vs truely wise, & leadeth vs to the Heauenly fountaine

of Wisdome) teacheth vs to contemne thinges Corporall, and esteem thinges Eternall; It teacheth vs: Not to trust in the vncertainty of riches, but in the liuing God. It teacheth vs not to make this banish∣ment our Countrey, nor to loue this Pilgrimage; but to endure it. Lastly it teacheth vs to holde this Life in pati∣ence, which is so full of dan∣gers and temptations, and death in desire, because: Bles∣sed are the dead that dye in our Lord. The order of true cha∣rity, is to loue God without end, who is the end of all de∣sires: And to loue other thinges so farre foorth as they shall be needfull to obtaine that Happines. Truely there

is not any among the Chil∣dren of men, who will pro∣ceed so absurdly in the cure of his body, as to loue a b••t∣ter Potion better then his health; For he knoweth that the one is the end, and the o∣ther is but the meanes to ob∣taine that end. How then commeth it to passe, that so many who would be accoun∣ted wise, keepe no measure in heaping together riches, in following the pleasures of the flesh, & in getting degrees of Honour, as if in these thinges consisted the end of Mans de∣sire: But in louing God, and in seeking after eternall Hap∣pinesse, they are content with so little, as if it were the meanes to the end, and not

the end of all other thinges? Truely the reason is, because they haue the Wisdome of this World, and not the Wis∣dome which is from aboue, de∣scending from the Father of Light. And because their loue is not orderly, therefore it is not true loue, which can∣not be but orderly; for they are full of Couetousnesse, which is not from God, but from the World. Thou ther∣fore my soule whiles thou art a Pilgrim from thy Coun∣trey, and among enemies which oppugne true Wis∣dome and Charity, and call subtiltie Sapience, and coue∣tousnesse Frugality; Sigh from the bottome of thy heart to the Father of Light that it

would please him to cause those hest guifes and perfect guiftes, to witt the light of true Wisdome, and the hea••e of orderly Charity to descend into thy heart, that being re∣plenished with them, it may ruune without stumbling in the way of Gods Commaun∣dements, and come to that Countrey where they drinke of the Fountaine of Wisdome, & liue by the milke of Charity,

I come now to the Night season, in which the Heauen by the Moone and starres ma∣keth vs a stepp to ascend vnto God. For so speaketh Dauid: Because I shall see thy Hea∣uens, the worke of thy sin∣gers: The Moone and the Stars, which thou hast founded.

If we could see Heauen it selfe, the Prophet would not haue said (declaring in a manner what before he set downe) The Moone and the Starres, which thou hast founded. For then doubtlesse we should haue an excellent Ladder to ascend vnto God. We know there were some who defined the Nature of the Heauens, by the motion of the Starres, to be a Fift essence, simple, in∣corruptible, and alwayes cir∣cularly moouing; And wee know there haue bin others also, who would haue Hea∣uen to be the Element of Fire, not moued circularly, and in some partes corruptible. But we seeke not after opinions; but certaine knowledge, or

Doctrine of faith, that wee may frame thereby a firme Ladder to know God. We will therfore from the Moone and starres which we see, e∣rect a Ladder with the Pro∣phet, as we haue done alrea∣dy from the Sunne, the Foun∣taine of Corporall light.

The Moone hath two pro∣perties, which may helpe vs to Ascend vnto God. First the neerer it commeth to the Sunne, the lighter it is in the higher part next to Heauen, & the darker in the lower part next to Earth: And when it is vnder the Sunne, and ioy∣ned therewith; then is it wholy light toward Heauen, and darke toward Earth: A∣gaine, when it is opposite

against the Sunne, it shineth at Full to the inhabitants of the Earth, and hath no Light in the higher part towardes Heauen. This property of the Moone may teach men how carefull they ought to be of their nearenesse, subie∣ction, and coniunction with God the Father of Light. The Moone signifieth Man, the Sunne, God. When the Moone is opposite against the Sunne, then with her light borrowed from the Sunne, she onely beholdeth the Earth, and turneth her backe as it were to Heauen: Ther∣fore she then appeareth very beautifull to the Inhabitants of the Earth; but very deformed to those in Heauen:

Euen so, Men when they are farr from God, (as y^t prodigall Son that departed frō his Fa∣ther, & went into a far Coun∣trey) then doe they abuse the light of reason, which they re∣ceiued frō him, to behold the earth onely, & are altogether occupied in getting y^e wealth therof. And then of the chil∣dren of this world, they are accounted wise, and happy: But of the heauenly Cittizens they are esteemed Poore, and blinde, & naked, deformed and miserable. Againe when the Moone is vnder y^• Sun or very near it, she then shineth in the higher part, and onely behol∣deth Heauen, turning as it were her back to the Earth & vanishing from y^e eyes of men.

Euen so, when a sinner begin∣neth to returne vnto virtue, and to be truely subiected vn∣to God (the true Sunne of Soules) by Humility, and ioyned vnto him by Charity: then will he fulfill that which the Apostle aduiseth: Seeke the thinges that are aboue, where Christ is sitting on the right hand of God, and minde the thinges that are aboue, not the thinges that are vpon the E••rth. And then shall hee be dispised by fond Worldlings and ac∣compted a dead man. For in∣deed he is dead to the world. And his life is hid with Christ in God. But when Christ shall appeare, his Life: Then he al∣so shall appeare with Christ in Glory, as the same Apostle

saith in that place.

And this is the cause (as St. Augustine in his Epistle to Ianuarius hath noted) why the Pasch of our Lord neither in the olde or new Law, could be rightly Celebrated vntill the full Moone were past, to wi••t, vntill the Moone which at the full is opposite, begin∣neth by conuersion, to re∣turne to coniunction with the Sunne. For God by this coelestial Planet would shew, how by the Passion and Re∣surrection of Christ, Man that was opposite vnto God by his iniquity, should begin to returne vnto God, and by the merites of Iesus Christ, seeke to vnite himselfe vnto his grace.

But thou my soule, if perhapps by Gods grace thou finde thy selfe subiected in true humility vnto the Father of Light, and ioyned vnto him in feruent Charity, doe not imitate sooles who Are changed as the Mo••ne, but e∣mulate Wise men which remain•• as the Sunne, as Ecclesiasticus witnesseth. For the Moore increafeth quickly, and de∣creaseth. But if thou be wise abandon not grace once re∣ceiued, depart not from it; for nothing canst thou finde better in any place: Neither knowest thou hauing once lost it, whether thou shalt re∣turne to it any more; for hee that promised pardon and grace vnto the penitent,

hath not promised the Guift of repentance, or a long life vnto thee. Therefore thou mayest without feare, turne thy backe to the Earth, and behold thy Sunne. R••st, de∣light, and remaine in him. Say with the Apostle St. Pe∣ter: It is good for vs to be here; And with the Martyr Ignatius: It is better for me to liue with Christ, then to rule the Earth. Care not what they thinke of thee which loue the world; for he is not approued whom the world cōmendeth; but whom God cōmendeth

The Moone hath also an other property, which God is accustomed to vse towardes his elect. For the Moone gonerneth the

night as the Sunne the day saith Moses in Genesis, and Dauid in the Psalmes; but the Sun shineth all day long; the Moone somtime in the night casteth a great light, somtimes a small, and sometimes none at all. So God (like the Sunne) alwayes shineth vp∣on the holy Angels, and bles∣sed Soules, which inioy per∣petuall day, (For theresh all be no night there saith St. Iohn in the Apocalips) but in this night of our Pilgrimage and banishment, In which we walke by Faith, and not by Sight, And Attend to holy Scripture, as to a candle shining in a darke place, as St. Peter saith in his last E∣pistle; God (like the Moone) doth sometime visite and illu∣minate

our hearts: and some∣time leaueth vs in the dark∣nes of desolation.

Yet thou oughtest not my soule to be too sorrowfull, albeit thou enioy not the Light of consolation; nor re∣ioyce too much, if shortly af∣ter thou breathe in the Light of comfortable Deuotion; For God is as the Moone, and not as the Sunne, in the night of this world. Neither doth hee onely appeare vnto vs poore and vnperfect crea∣tures, sometimes as a Moone full of the Light of Consolation and sometimes without Light leauing vs in the darke night of Desolation: For the Apo∣stle St. Paul the vessell of ele∣ction, who was rapt into the

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Third Heauen, and heard se∣cret wordes, which is not lawfull for a man to speake, saith some∣times: I am replenished with Consolation, I d••e exceedingly abou••d in ioy in all our tribula∣tion, And sometimes he sigh∣eth and lamenteth saying: I see another Law in my members, repugning to the Law of my minde, and captiuing me in the Law of sinne, that is in my members. Vnhappy man that I am, who shall deliuer me from the body of this death. And in his last vnto the Corinthians: We will not haue you ignorant Brethren concerning our tribu∣lation which hath happened in Asia, that we were pressed aboue measure, aboue our power, so that it was teadious vnto vs euen to

liue. And thus (as St. Iohn Chrysostome noteth) God dea∣leth with all his Saints; to wit not suffering them to haue continuall tribulations, nor to enioy continuall consolati∣ons; but in an admirable va∣rietie of prosperitie and ad∣uersitie to spend as it were their liues. Thus much of the moone.

The Starres also are num∣bred among the ornaments of heauen, of which Ecclesi∣asticus saith: The glory of the starres is the beau••y of heauen: but he presently addeth: Our Lord illuminating the world on high. For all the beauty of the Starrs, Sunne and Moone, proceedeth from God the Father of light; neither doth

the Sunne by day, or Moone and starrs by night giue light; but it is Our Lord that dwel∣leth on high, who by the Sun, Moone & starrs giueth light to the world. For it is he who as the Prophet Baruch speaketh: Sendeth forth light, and it goeth, & hath called it, & it obeyeth him with trembling. And the starrs haue giuen light in their watches, and reioyced, they were called, and they sayd, here we are: & they haue shined to him with checrefulnesse that made them. By which words, the infinite power of God is signified, who did in a mo∣ment produce and cause to worke bodies so great and beautifull. And to shine to him with cheerefulnesse that

made them, is with such readi∣nesse to obey their maker, as if in obeying him they were greatly pleased and deligh∣ted. And surely it is a thing much to be meruayled; that the starres moouing so spee∣dily and continually, and some performing their course so slowely, and some so swift∣ly in their seuerall orbes: yet they alwayes keepe such mea∣sure and proportion together, that from it ariseth a most sweete and pleasing harmo∣nie. Wherof God speaketh in the booke of Iob when he saith: Who shall declare the manner of the heauens, and the harmony of heauen who shall make to sleepe? This is not the harmony of voyces or

soundes heard with corporall eares, but the harmony of proportion in the motions of the starres, heard onely with the eare of the Hart. For all the starres of the firmament passe with the like speede a∣bout the whole compasse of heauen, in foure and twenty houres; And the seauen Pla∣nets or wandring starres, are mooued some swifter & some slower; So that the starres of the Firmament seeme to beare the plaine song (to speake af∣ter the vulgar manner) and the Planets to modulate a sweet and continuall kinde of Descant. But these thinges are aboue vs, and this Har∣mony is heard onely by them that are in Heauen, and vnder∣stand

the reasons of these mo∣tions. The starrs also keepe a iust measure alwayes in tur∣ning ••ound; and therefore they seeme to daunce conti∣nually in ••eauen like honest virgins skilfull in that art.

But thou my soule ascend a little higher if thou canst, and by the great brightnesse of the Sunne, the beauty of the Moone, the multitude and varietie of the other lightes, the admirable harmony of heauen, and delightfull daun∣cing of the starrs; Thinke what it will be to beholde God aboue heaven, to wit That Sunne that inhabiteth light, not accessible; to behold the vir∣gin Queene of heauen, who being faire as the Moone,

reioyceth the Cittie of God. To behold the quires and or∣ders of Angells which being more in number, and brighter then the starres, adorne the Emperiall heauen. To behold the soules of Saintes among the companies of Angels, as Planets among the starres of the Firmament. And lastly, to heare the songes of pray∣ses, and that eternall Alleluia with concording voyces most sweetly to resound in the streetes of that Cittie. Then shall it come to passe that neither the beauty of heauen will seeme great vnto thee, and the thinges belowe heauen (which are small, short and of no value) will be re∣iected and contemned.

THE EIGHT STEPP. From the Consideration of the reasonable Soule.

WE haue hether∣to passed one∣ly through corpo∣rall things, whiles we intended from the con∣templation of creatures to ascend vnto the Creator. And now we finde the soule of Man (surpassing the dignitie of all bodies) to be in the lowest ranke of spirituall sub∣stances betweene whom and God, there are no other but the Hierarchies and Orders of Angells.

The soule of man carrieth

such a resemblance with God the maker thereof; that true∣ly I knowe no way more easie for a man to ascend vnto the knowledge of God, then from the consideration of his owne soule. And therefore he is vnexcusable before God if he knewe not God; since from the knowledge of his owne soule, he may by Gods assistance without difficultie attaine thereunto.

First therefore the soule of Man is a spirit; for so the ho∣ly Fathers expound those wordes of Genesis: Our Lord God formed Man of the sl••me of the earth, and breathed into his face the breath of life; And that of Tobias: Command my spirit to be receaued. And Ec∣clesiastes:

Let thedust returne into his earth, and the spirit re∣turne to God who gaue it. For albeit the word (spirit) a∣gree also to the winde, where∣of it is said in the psalme: The spirit of stormes, And in the Gospell: The spirit brea∣theth where he will, and thou hearest his voyce: Yet there is no doubt but that the Spirit of stormes is a body which by reason of the exceeding rari∣tie thereof, doth neerer immi∣tate a Naturall spirit, then any other body whatsoeuer: but the soule of man is a true spi∣rit, not a body; neither is it produced out of matter, but created of God. Whereof among Catholiques there is no controuersie.

Heere then beginneth the excellencie of the soule, and her resemblance with God. For God is a spirit (saith our Sauiour) and they that adore him, must adore in spirit and veritie. But although God is a spirit, and the soule of man is also a spirit; yet God is a spirit vncreated, the soule a spirit created: whereupon it followeth that there is an in∣finite difference between that spirit which is the soule, and that spirit which is God. As therefore the soule may re∣ioyce for being a spirituall substance, excelling thereby the heauens and starres in no∣bilitie of Nature; so ought she also to be humbled vnto God her Maker, because she

is made of nothing, and with∣out him of her selfe is no∣thing.

Secondly, the soule of Man is a simple spirit, and therefore immortall; for it hath no∣thing within it selfe that can dissolue it, or cause it to dye: but as it hath this priuiledge aboue the soules of brute beastes which dye with the bodie; so it ought likewise to admire and reuerence the excellencye of the Creator, who is not onely immortall, but also eternall. For there was a time when the soule of man was not; and by the will of God onely it tooke begin∣ning, and may likewise (if God so please) be reduced to nothing, although in it selfe,

it hath no cause of corrupti∣on. Therefore the Apostle said of God: Who onely hath immortalitie; for he onely can by no power, chance, or rea∣son be dissolued, because he is the Fountai••e of life.

Thirdly, the soule of Man hath the light of vnderstan∣ding; for it not onely decer∣neth colours, senttes, tastes, soundes, hot, cold, hard, soft, and other such like thinges which lye open to the sen∣ses of the body: But also iudgeth of substances, and of generall and vniversall Notions as well as of parti∣cular: Neither knoweth it onely thinges present; but also coniectureth of thinges to come, and mounteth

by discourse aboue the Hea∣uens, penetrateth the depth, searcheth out causes by ef∣fectes, and from causes run∣neth backe to effectes.

Lastly by the light of rea∣son it ascendeth vnto God who Inhabiteth Light vnac∣cessible, And of this Light St. Iohn saith in the Gospell: It was the true Light, which light∣neth euery man that commeth into the World. And Dauid in the Psalmes: The Light of thy countenance O Lord is signed vpon vs. And, Doe not become as Horse and Male which haue no vnderstanding.

This is a great dignity of the soule, whereby man is made like to God, and vn∣like to Beastes.

And from hence we may and ought to consider the In∣finite eminency and sublimitie of God. For the soule is in∣dued with the light of vnder∣standing; but God is Light and Vnderstanding. The soule discourseth from the Cause to the effect, and from the Effect to the cause, and with great labour getteth knowledge: God seeth all things at once perfectly together. The soule vnderstandeth thinges which are, and therefore her know∣ledge dependeth of thinges: God by his Vnderstanding causeth thinges to be, and therefore their existence de∣pendeth of his knowledge. The soule in some sort conie∣ctureth of thinges to come:

God seeth alwayes all thinges to come, as plainly as thinges past or present.

The Soule wanteth many thinges to exercise the guift of vnderstanding: As Ob∣iect, Species, Phantasie, and the like: God wanteth no∣thing, for his Essence is to him all thinges.

Lastly the Soule while it is in the body, cannot see God nor Angels, or it selfe, or any substance truely, though it be Corporall; many thinges also it knoweth not and is deceiued, coniecturing much by opinion, and comprehen∣ding little by demonstration. But God knoweth all thinges without coniecture or error, for All thinges are naked and

open to his eyes as the Apostle speaketh in his Epist. to y^e Heb. If man then esteem his know∣ledge so much, that the Apo∣stle saith: Knowledge puffeth vp, how ought hee to admire the knowledge of God, in cō∣parison whereof, all know∣ledge of man is ignorance.

Fourthly there is another kinde of knowledge in the soule of man, w^t consisteth not in speculation but in action. Whereupon so many bookes of vertues and vices, so many Lawes, ordināces, Institutions & exercises, haue bin written by Philosophers, to attaine the knowledge how to liue Well. By all w^t, an admirable light of reason is discouered to be in man, wherby he far excelleth

Beastes. But all thesethinges are nothing in comparison of the Law eternall which liueth in the minde of God, from whence as from an euerslow∣ing Fountaine, all Lawes and Ordinances haue sprung. For there is one Law-maker and Iudge, God, saith St. Iames in his Epistle. He is Truth, Iu∣stice, and Wisdome: By whom Kinges raigne, and the makers of Lawes decree iust thinges.

Thou shalt neuer therefore finde out the skill how to liue Well, vntill thou be admitted into the schoole of Christ, Who onely is the true Maister: By his worde and example thou shalt learne that Iustice which aboundeth aboue the iustice of the Scribes

and Pharistes, or of the Philo∣sophers; the end whereof is: Charity from a pure heart, and a good conscience, and a Faith not fained.

Fiftly the Soule of man hath a third kinde of Know∣ledge, which consisteth in making thinges ingeniously. And truely Spiders know also how to make their cobwebs, Birdes their nestes, Bees their hony, and Foxes their holes: But these Creatures by In∣stinct of Nature, doe the same thinges after one and the same manner: But the soule of man by reason and iudge∣ment, hath inuented innu∣merable Artes, by which it gouerneth, & ruleth by force all other liuing Creatures.

Neither can Birdes escape by flight, Fishes by swim∣ming, Lyons and Beares by strength, Horses and Mules by fiercenesse, nor Stagges and Goates by swiftnesse.

For euen Children take birdes, with snares and bird∣lime; and Fishers with hookes and nettes, catch fi∣shes. And Men by witt and art, include and carry Lyons and Beares, into Iron cages: take wilde Boares and Staggs in Toyles, or kill them with Iauelyns, and tame Horses, and Mules, with the bridle, and make them fitt to be rid∣den on.

What shall I say of the Art of Nauigation? How great light of Witt shined in the

soule of Man, when it taught great Shipps being heauily loaden, not onely to runne through the Maine with oares like feete, but also to flye with Sayles like winges? What of Agriculture? Who will not wonder at mans witt, to beholde the Corne fieldes, Vineyards, Orchardes, Gar∣dens, Fish-ponds, & springes of Waters brought to irri∣gate and moysten them? What of Architecture? Who will not admire the Pallaces, Temples, Cittyes, Arches, Towers, Amphitheaters, Py∣ramides, and Pillars of stone? I omit the Artes of Painting and Engrauing, by which the Countenances of men, and other thinges, are so liuely

expressed in colours or mar∣ble, that sometimes they are taken for true, & not for pain∣ted or engrauen. I will say nothing of other Artes inuen∣ted by man either for necessi∣ty, profite or pleasure, for they are so many that scarcely they can be numbred.

Giue thankes therefore O my soule to God, that it hath pleased him to make thy Na∣ture, so farre different from the nature of other liuing Creatures: And lift vp the eyes of thy minde vnto thy said Maker, in whom is the true fountaine of that Witt and Wisdome, which created all thinges. From thence did slow all the W••tt which is de∣riued vnto thy Nature. And if

thou dost admire Mans witt, because it hath learned how to tame wilde Beastes by in∣dustry and Art: admire Gods wisdome much more, whome not onely all liuing Creatures but also all things without life serue & obey. And if it seeme much to thee, y^t Man hath in∣uented the Artes of sayling on the seas, tilling the fieldes, and building houses: much more let it seeme to thee, that God hath built the Heauens, Earth and Seas, & all thinges which are in them. And lastly if thou wonder at y^e liuely painting in colors, or ingrat••••ing in stone. Why dost thou not wonder at the skill of thy Creator, who of clay made a true liuing man, and of the ribbe of a

man a true liuing woman? Adde also that Man can doe nothing without God: but God doth all thinges alone without helpe of any other.

Sixtly Mans soule hath Free-will, in which it is like to God and Angels, and chiefly differeth from other Creatures. This is a great and admirable excellency. But the Freedome of Will in God is so great, that the Free∣dome of the soule being com∣pared thereunto, scarce see∣meth a shadow thereof. The Freedome of mans will is weake, and prone to choose thinges euill and hurtfull: The liberty of Gods will is most strong, and can neuer faile or be inclined to euill.

For as to dye is an Infirmi∣ty of a Mortall body, and not to dye an Ability of a Glori∣fied body: So to sinne is an infirmity of Free-will; and not to sinne will be an ability of the same Free-will, when God shall hereafter in Heauen giue vs that by Grace, which he al∣wayes hath by Nature. Our Free-will also is free indeed potentially to will, and not to will; or actually to will & not to will: But it cānot doe what it will, or not doe what it will euen in it selfe, and much lesse in others. Heare the Apostle lamenting in his Epistle to the Romans: Not the good which I will, that doe I, but the euill which I will not, that I doe.

And which of vs all, but fin∣deth

this true by experience. I would pray with attention to God, and I command my imagination not to wander a∣bout, and cause me to thinke of other thinges whiles I pray: And yet I cannot keepe it in order, but when I least suspect, I finde my selfe delu∣ded by it, and omitting my prayers, I fall to muse on o∣ther matters. I would not be molested with lust, nor an∣gry out of reason, and by Free∣will I command the concupis∣cible and irascible powers which are in me, to obey rea∣son, and not to be seduced by the bodily sences: And yet reason is not obeyed, nor that done which I would, but that which I would not.

But of all other things it is most admirable & miserable, that the minde cōmandeth y^e body, & it presently obeyeth, it dōmandeth it selfe & it dis∣obeyeth. Vade hoc Monstrum? Whence is this strange thing (saith St. Augustin••) the minde cōma••deth the hand to moue, & it doth with such speede, that the comman ment can hardly be di∣scerned frō the execution therof, & it is the minde, & the hand a body: The minde commaun∣deth the minde to be willing, and it is the same thing, and yet it doth it not. But it willeth not fully, and therefore it doth not fully command. It is not there∣fore any strange thing but an in∣firmitie of the minde, whith doth ••ot fully rise, being lifted vp by

truth, and kept downe by cu∣stome. But the free will of God is ioyned with absolute power; for of him it is written: He hath done all thinges whatsoeuer he would, And, There is none that can resist thy will. Where∣fore my Soule if thou be wise, doe not boast of the force of thy free will, vntill thou come into the freedome of glory, where thy Heauenly Phisition will cure all thy infirmities, and fill thy desire with all good thinges. And in the meane while sigh dayly, and say vnto God with the Prophet: Be thou my helper, for sake me not. Not coldly also, & for custome sake, but with attention, and from thy hart, repeate at the least seauen times a day: O

God intend vnto my belpe, Lord make hast to help me.

Seauenthly, Mans soule hath a reasonable will, which not onely hath power to de∣sire good thinges present, par∣ticular, and corporal, as beasts doe: but also good thinges absent, vniuersall, and spiri∣tuall, which are knowne by the light of faith or reason, vntill it come to the Highest Happinesse which is God. This maketh the soule capa∣ble of vertues, and especially of Charitie the Queene of vertues. Brute beastes in∣deede haue the loue of Con∣cupiscence; but the loue of friendship they knowe not.

But thou my soule art by God made capable of Charitie

(the Chiefe of all Guiftes) whereby God remaineth in thee and thou in him. For God is Charitie, and he that a∣bideth in Charitie, abideth in God, and God in him. And if the Happinesse of a created will be so great, what may we think of the Happinesse wher∣with the increated will is fil∣led? Onely the will of God is capable of infinite loue, wherewith the infinite good∣nesse of God is worthy to be loued. Neither doth his will want vertues, or needeth to be directed by his vnderstan∣ding; for they are all one, as Wisdome and Charitie in God is the same thing.

Eightly, the soule of Man is in the body; but farre other∣wise

then the soules of brute beastes in their bodies. The soules of brute beastes are materiall, and extended ac∣cording to their bodies: so that a part of it, is in a part of their body, and the whole, in their whole body. But the soule of Man (because it is an indiuisible spirit) is after an admirable manner Whole in all, and whole in euery part: so that, albeit it fill all the body, yet it occupieth no place in the body: And when the bo∣dy groweth, the soule grow∣eth not; but beginneth to be where before it was not. And if a member be cut away, or withered; the soule is not de∣minished, nor withered, but ceaseth to be in that member

where before it was, without hurt or mutilation. This is a true resemblance of Gods ex∣istence in Creatures. For God is an indiuisible spirit: and yet he filleth all the world and e∣uery part thereof. Neither doth he occupie any place: But is Whole in all, and whole in euery part of the world: And when any creature is produ∣ced, God beginneth to be in it, and yet he is not mooued: And when any creature is by chance destroyed, or dyeth: God is not destroyed or dy∣eth: but ceaseth to be in it, without locall mutation.

Thus farre then, God and the soule agree: but in many thinges, God (as it is meete) doth farre excell. For the

soule (before it can moue and gouerne the body) must be∣come the forme of the body, and be so vnited vnto it; that of the soule and body is made one Man. But God, needeth not become the forme or soule of the world: Neither of him and the world, is one Com∣pounded substance made: For his immencitie is such, that he is euery where: his indiuisi∣ble vnitie such, that he is who∣ly euery where: And his omnipotencie such that he worketh euery where.

Moreouer, although the soule be said to be in all the body: yet it is not properly but in the partes which haue life; and therefore it is not in the humors, in the hayre, in

the nayles, or in dryed and dead members: But God is in all thinges both corporall and spirituall without excep∣tion; neither can it be that a∣ny thing exist wherin God is not. The soule also is but in her owne body which is narrow and straight, & where all the partes are continued together: But God is in this vniuersalitie of thinges, although it be very great, and the partes thereof not conti∣nued together, but contigu∣ous and adioyning. And if more worldes were made, God should be in them all: for of him it is written: The heauen and heauens of heauens doe not containe thee. And al∣beit new heauens and earthes

were multiplied without end God should fill them all, for no place can be where he should not be.

Ninthly, the soule of Man (beside those thinges which are said) hath also in it an ob∣scure image of the Blessed Tri∣nitie; because it hath a power to remember, to vnderstand, and to loue: and also for that the minde doth by the vnderstanding Forme a word: and from the minde and the word proceedeth loue: For that which is knowne by the minde and represented by the Word as Good, is forthwith by the Will loued and desired. But God the Father did after a more high and diuine man∣ner begett God the Word, and

God the Father, and God the Word, becathed our God the h••∣ly Ghost, the hu••ng Fountaine of all chasts lone.

And therefore the mysterie of the Trinitie doth surpasse all naturall knowledge; nei∣ther can a learned Philoso∣pher attaine thereunto with∣out supernaturall light. For the soule of Man produceth a Word, and a loue which are not substances, but accidents; and therefore no persons: But God the Father did beget the word consubstantiall to him∣selfe: And the Father and the word, breathed out the holy Ghost consubstantiall likewise to them both. Therefore the Father, the Sonne, and the holy Ghost are truely three

persons. The soule of Man also, produceth a Word which continueth not long: and the Will produceth a loue which lasteth not long: but God the Father did beget The Wordeternall, and the Fa∣ther and the Word did breath out the holy Ghost eternall, For God cannot be without his Word and Spirit. Fur∣thermore the soule of Man, by one Word representeth but one thing: and therefore it multiplyeth the wordes not onely of the Minde, but also of the mouth. The will of Man likewise must produce many actes of Loue, if it will loue many thinges: but God with one Word speaketh all truth, and with one Acte of

loue, loueth all good thinges.

Tenthly and lastly, the soule of man whiles it is in the body; is not seene, heard, mooued, nor scarce concei∣ued to be there: and yet from it all good thinges are deri∣ued to the body: as sense, mo∣tion, speech, subsistence, beau∣ty, strength and the like; For how could a man see, heare, speake, walke, subsist, and be strong, faire, and amiable, vn∣lesse his soule were in him? And why doth he not after he is dead, see, heare, speake, and mooue, but because his soule is departed, from whence these benefites proceeded? Euen so, thy God O my soule, whiles he liueth in thee by his Grace, maketh thee

to see what Faith sheweth thee, and to heare what he speaketh in thee: That thou mayest walke in the Way of the Commaundements to∣wardes the Heauenly Hieru∣salem, and speake in prayer to God, and in good exhor∣tations to thy neighbour, and subsist perseuering in good workes, and be strong in battaile against thy inui∣sible enemies, and thereby become beautifull in the eyes of the inuisible God and his Angells.

But take heede least Gods grace departing from thee, (which is the life of thy soule) thou fall into the losses of the First death: And from it be carried to

the second death, frō whence is no Resurrection.

O that thy God would open the eyes of thy minde, that thou mightest behold the beauty of a Soule, that is vnited to him in Chari∣ty? What place hee prepa∣reth for it? What ioyes hee promiseth it? How louingly hee looketh on it? And with what longing, it is ezpected by the Angells and blessed Soules? Then wouldest thou not endure that so great beauty should be blemished with the least spott. And if it should so happen, thou wouldest endeauour to wash it away with floudes of teares. For so did St. Fran∣cis (as Saint Bonauenture

reporteth) who although he could not follow the imma∣culate Lambe without some spot; endeauoured notwith∣standing to purge and clense his soule with daily shewers of teares, from all spottes of offences whatsoeuer. Againe, if thy God would open thy inward eyes, that thou migh∣test see the deformity of a Sinfull soule, how it slinketh like a rotten carcasse, and how both God and his An∣gells reiuse to looke thereon, although perhaps it dwell in a beautifull body very pleasing to y^e eyes of men: surely thou wouldst be so affrighted, that by no meanes thou wouldest become such a one, nor long continue in such estate.

THE NINTH STEPP. From the Consideration of Angells.

WE are come to the highest Stepp of Ascention vnto God, from crea∣ted substances. For if wee speake onely of Naturall per∣fection; there is no created substance higher then that of Angells. First therefore we will consider Angells accor∣ding to their excellency of Nature: Secondly according to their sublimity of Grace: And lastly according to the Offices which they execute.

For it is not our meaning

to enter into a full Disputati∣on about Angells; but one∣ly to touch such thinges as may helpe vs, to eleuate ou•• mindes to God. If an An∣gell then be compared vnto Mans reasonable Soule; it may fitly be called a perfect Soule, euen as the soule may be called an vnperfect Angell. For so of man spake the Pro∣phet by reason of his Soule when he said: Thou hast mi∣nished him a little lesse then An∣gells. An Angell is a Perfect Spiritual Substance: the Soule an Vnperfect Spirituall Sub∣stance, because it is the Bo∣dyes Forme and but one part of Man. Therefore an Angell is all Spirit; Man partly Spirit, and partly flesh; or partly

an Angell, and partly a beast. As if one should say; An An∣gell is all of golde; Man partly of golde, and partly of clay. The Prophet then said truely: Man is minished lit∣tle lesse then Angells. And it is also true, that the soule of man, because it is a part of man, is little lesse then an An∣gell. Whereupon it fol∣loweth, that an Angell is more like to God, then a man or his soule; for God is a Spirit, and not a Body or Forme of of a body.

And yet notwithstanding this resemblance of an Angell vnto God; God is a spirit in∣finitely excelling the dignity of an Angel. For God is a Sp••∣rit vncreated, eternall, immense

Almighty, onely Good, onely Wise, onely High. If then my soule thou wilt confesse, that thou doest with reason admire the Nature of Angells: How much more oughtest thou to admire and reuerence the Nature of God, who without all comparison ex∣celleth them?

Neither in Nature or sub∣stance onely may an Angell be called a perfect M••n, and Man an vnperfect Angell: but also in knowledge and vnderstan∣ding. For man (because hee vseth y^e ministery of his sences and discourseth from effectes to causes, and from causes to effectes) vnderstandeth with l••bour, and by degrees attai∣neth vnto knowledge: wher∣vpon

he oftentimes doubteth, oftentimes is deceiued, and seldom findeth out the Truth: But an A••gell beholdeth a•• once the effectes and causes together, seeth the Substance with the Accidentes, and spi∣rituall thinges with corpo∣rall.

Man therfore, whiles hee is a P••grim on carth, in vnder∣standing is not a little lesse, but much lesse then Angells: So that albeit hee excell in Witt, and in the study of Philosophy: Yet in com∣parison of an Angell, he may truely be accounted a Childe or sucking Infant.

Not vntruely therfore spake y^t Prophet of vs mortall Men: O•••• of the mouth of Infantes,

and Sucklings, thou hast per∣fited praise. Heare what the wise Salomon iudged of our Wisdome, wherewith we are so puffed vp. All thinges are hard (saith he) Man can∣not explicate them in Worde. And againe, God hath deliue∣red the World, to their disputa∣tion; that man cannot finde ••he Worke, which God hath ••rought from the beginning to the end. If all thinges then are hard, and which man can∣not explicate: And if man vnderstand nothing in this visible world, from the first Creature to the last, I say nothing so perfectly as that hee is able to ex∣plicate the Nature, Pro∣pertyes, Accidents, and secret

virtues thereof: Into what errors shall he fall, if hee vndertake to search out the thinges which are aboue Heauen,

Therefore if thou be Wise my soule, follow the know∣ledge of Saluation and Wis∣dome of Saintes, which con∣sisteth in fearing God & kee∣ping his Commaundements; Delight more in prayer, then in Disputatiō; and in edifying Charity, then in proud know∣ledge. For that is the way which leadeth vnto life Eter∣nall, where we little ones shal he made equall with Angells which alwayes see the face of their Father which is in Heauen.

There is also a third thing wherein Mans soule is not a

litle lesse, but much lesse then Angells, to witt, in the pow∣er and commaund ouer Bo∣dyes. For Mans soule mo∣ueth the body by commaund∣ment of the Will: but other Bodyes it cannot so moue: And it moueth the body by Progressiue motion vpon the Earth: but cannot suspend it vpon the Water, cleuate it aboue the Ayer, or carry it whether it will: But Angells onely by Force of Spirit, and commaundment of Will, e∣leuate heauy bodyes, and carry them whether they lift. So an Angell tooke vp Aba∣chue, and in a very short time carried him to Babilon to bring Daniel his ••inner, & re∣carried him again to Palistine.

A man also cannot fight in spirit onely with his enemies, but with his handes and wea∣pons: but an Angel by po∣wer of spirit, without hands or weapons can encounte•• and ouercome a whole army of men. So one Angel ••••ew at once a hundred, foure∣score and fiue thousand Assy∣rians. And if Angels can do these thinges, what can the Lord and maker of Angels doe? He truely made all thinges of nothing, and can reduce all thinges to no∣thing.

Mans soule moreouer can by the art of payn∣ting with industry and la∣bour make the image of a man so lively that it may

seeme to liue and breath: But an Angell can without labour of handes or instruments, al∣most in a moment of time as∣sume in such sort a body Ele∣mentarie, that wise men will iudge it to be the true body of a man, because it can walk, speake, eate, drinke, be tou∣ched, handled and washed. So Abraham prepared meate for the Angells, and washt their feete: For as the Apostle declareth: He receaued An∣gels to harbour thinking they had bene men. Which also happened to his nephew Loth, when he receaued two An∣gels as strangers into his house. The Angell Raphael in like manner remayned with young Tobias many-dayes

walking, speaking, eating, and drinking as if he had bene a man indeede: yet notwith∣standing being after to depart he said: I seemed indeede to eate with you, and to drinke; but I vse an inu sible meate and drinke, and sodainly he vani∣shed from their sight.

Surely it is admirable, and proceedeth from great po∣wer, so to frame a body on the sodaine as that it may seeme to differ in nothing from y^e liuing body of a Man: and againe at pleasure on the fodaine so to dissolue the same body that nothing ther∣of remayne. If then the po∣wer of Angels be so great, how great is the power of the maker of Angels who gaue

them that power? Truely as the knowledge of Angells and men, being com••ared with the knowledge of God is ignorance: and as the iu∣stice of Angells and men, be∣ing compared with the iustice of God is iniustice: so the power of Angells and men being compared with the po∣wer of God is infirmitie. Therefore it is truely said: Our God onely wise, onely good, and onely migh••ie.

Lastly, if we consider the place of Angels and of men; we shall finde mans soule in that respect also, Not a little lesse, but much lessened vnder A••gells (I willingly vse that word which the Apostle v•• s••th, For God hath app••inted

a place on earth for the soule of man: and in heauen to wit in his Pallace a place for Angels. For the heauen of heauen is to our Lord: but the earth he hath giuen to the chil∣dren of men.

Whereupon our Lord in St. Mathew calleth them The Angels of heauen. And in St. Luke he saith: There shall be ioy in heauen vpon one sinner that deth penance, And a little after: There shall be ioy before the Angels of God, vpon one sin∣ner that doth penance. God al∣so hath so tyed the soule to the body, that it cannot with∣out it remoue from place to place: but Angels are not tyed to any body: but ha••e power giuen them to p••sse

from heauen to earth, and from earth to heauen or whe∣ther soeuer they will with ve∣ry great speede; so that An∣gels being next vnto God in dignitie of Nature; doe also in some sort by their celerity, immitate his vbiquitie. For God is euery where by im∣mensitie of Nature, and there∣fore needeth no change of place: Angels by swiftnesse of motion passe so speedily from place to place, and so exhibit their presence in cue∣ry place, that they seeme after a sort to be euery where.

But my soule if thou wilt heare the Lord of Angels; there is no cause why thou shouldest enuy that Angels haue so high a place and so

vnsatigable a motion: For not onely thou my soule, when thou art loosed from the body, shalt be equall vn∣to Angels: but when thou shalt returne vnto thy body which Christ Will corfigure to the body of his glory: with that body shalt thou possesse heauen as thy owne-house, & it being made spirituall shall without labour or wearinesse be presently there where∣soeuer thou (the soule) shalt will and command it. Thy Lord doth not deceaue thee, who saith in his Gospel: In my Fathers house there be many Mansions. And, I goe and pre∣pare you a place. And, If I go and prepare you a place: I come againe, and will take you to my

selfe, that where I am, you also may be. Father I will that where I am, they also ma•• be with me, and that they may see my glory which thou hast giuen me. But thou art not ignorant where Christ is, and what bo∣dy he hath. For thou dost confesse euery day and say: On the third day he rose againe from the dead, he ascended into heauen; thou knowest also that his body after the resur∣rection did sometimes enter in among his Disciples the dores deing shut, and depar∣ted from them not walking but vanishing; that is, he trans∣ferred his body from them so speedily as if it had beene a Spirit and not a body. But if thou secke after this glory;

thou must first Consigure thy body, to the body of the humili∣tie of Christ, And then Christ will configure thy body to the bo∣dy of his glory. For Christ suffered for vs, leauing vs an example that we may follow his stepps saith St. Peter the Apo∣stle. And what are his Stepps? Who (saith he) did no sinne, neither was guile found in his mouth: Who when how••s reuy∣led, did not reuyle, when he suf∣fered be threatned not. There are two Stepps of Christ, which if thou tread not, tho•• shalt loose thy way to hea∣uen. First doe not but suffer e∣uil: Secondly, Doe good, and here expect no good. Or (which is the summe of all) Loue thy neighbour for

Gods sake, not for reward of man: and for friendship, not for lust.

Let vs now come to the dignitie of Angells according to Grace. Truely in this also Man is lessened more then a little lesse then Angels. For God so created Angels in the beginning, that at the same instant he made their Nature, and infused in them grace, as St. Augustine witnesseth in his bookes of the Cittie of God. And then so soone as by the first conuersion of their mindes to God, they adhered to him by loue (the reprobate Angels falling) they were crowned with beatitude and glory. Therefore their Pil∣grimage was very short; but

their Mansion in heauen e∣ternall: If yet, that short space, which passed betweene their creation and beatitude, may be called a Pilgrimage. But we in our creation recea∣ued grace with our nature in our first parent, and not in our selues: therefore by his fall we al fell. In whom (as the Apostle speaketh Rom. 5.) all sinned. For although by the Mediator of God and men Christ Iesus, we are reconciled to God; yet we are condem∣ned to continual banishment, and whiles we are in body, we are Pilgrims from our Lord For we walke by saith and not by sight. And it much af∣flicteth pious men and such as sighafter heauen, that we are

heere conuersant among our cruell ene••••ies, where there is danger, lest being circumuen∣ted and taken by them, we be at leugth excluded from the poss••ssion of our most sweete country. Hence proceeded these wordes: Woe is me that my soiourning is prole ged: I haue dwelt with the inhabitants of Cedar; my soule hath beene long a so••ourner. But although ••n this we are lesse then Angels: yet Gods mercy doth greatly comfort vs; for that it hath pleased him of our kinde to exalt Christ aboue all the An∣gels of heauen, as also his Blessed Mother. Many men likewise being inferior to An∣••els in the guists of Nature, haue surmounted some of

them in the guiftes of grace and equalled the Highest.

Truely St. Iohn Chrysistome expounding the Epistle to the Romans, doubteth not to place the chiefe Apostles Pe∣ter and Paul whereas the Se∣raphins doe flye and gloryfie God. Which also is pious to beleeue of St. Iohn baptist and others.

Adde moreouer, that as the good Angels after their first merit entred into glory, so the euill Angels after their first sinne, were condemned to perpetuall punishment. Men ought not therefore to complaine of a longer space, since they may therein often ••mend, and by repentance ••rocure pardon for their

offence.

It now remaineth that we speake somewhat of the of∣fices of Angels. Angels haue fiue Offices. The first is alwayes with Hymnes and songes to prayse their maker. And that we may vnderstand how much God esteemeth this ministerie, we must con∣sider that the highest Angels are appointed for this Office; who being as it were, the first singers in that Quire, all the other Orders of Angels fol∣low with incredible exulta∣tion.

Heare what the Prophet Isay saith: I s••we our Lord sitting vpor a high thr••ne & e∣••uated, & those things that were vnder h••m, filled the Temple

Seraphins stood vpon the same: six wings to one, & six winges to the other, with two they couered his face, and with two they coue∣red his feete, and with two they fl••we. A••d they cryed one to in other, and said: Holy, h••ly, holy, the Lord God of hostes, all the earth is full of his glory. Heere thou hearest the name Seraphin, which are the Chiefe of the Heighest Order: Thou seest them couer his face and feete in signe of re∣uerence, as if they durst not behold his face or touch his bare feete: ••hou seest they flye continually whiles they sing: which signifieth their desire to approach still nearer vnto God: which two things are needfull for those who

desire to please God; that while they sing his prayses, they loue him with reuerence and reuerence him with loue. This the Prophet Dauid de∣clareth saying: Serue our Lord in feare: and reioyce to him with trembling. From hence thou mayst learne my soule with what veneration God is to be serued, since the chiefe Angels in heauen which alwayes be∣holde his face, dare not (not∣withstanding their highe e∣state and long familiaritie) but reuerently feare him whiles they prayse him. And what wilt thou Dust and A∣shes answere at the day of iudgement, when thou shalt be reprehended for thy drow∣sinesse and distractions in a

worke so diuine that thou wast not worthy to be im∣ployed therein? Learne ther∣fore from henceforth (being taught by such a President) to prayse thy God with feare, re∣uerence, atention, vigilancye and loue.

An other Office of Angels is to offer vp the prayers of men to God; And to commend them also by their suffrage: For so speaketh the Angel Raphael in the booke of Tobyas When thou didst pray with teares, and didst bury the dead, and left thy dinner, I offered thy prayer to our Lord. And in the Apo∣calips Iohn sawe an Angel standing before the Altar with a golden Censer: And

there were (saith he) giuen to him many incenses, that he should giue of the prayers of all saintes vpon the Altar of golde, which is before the throne of God.

And in this truely the great mercy of God doth also ap∣peare. For he was not con∣tent, first by his Prophets and after by his sonne and his A∣postles to exhort vs to pray: but also promised to giue whatsoeuer we should aske: Aske (saith he) and it shall be giuen you. And in an other place: Yf you shall aske my Father any thing in my name, he will giue it you. And beside this promise he also added A reward to those that aske: But thou (saith he) when thou

shalt pray, enter into thy Cham∣ber, and hauing shut the dore, pray to thy Father in secret: ••and thy father which seeth thee in secret, will repay thee, to wit areward, beside the thinges which thou didst aske. For so our Lord speaketh in that place, of prayer and A••mes∣deedes saying: Thy Father which seeth in secret will repay thee.

Neither is God content with this demonstration of fahterly loue: But hath ap∣pointed the Angels as masters of Requestes to take charge of the prayers and petitions of the poore, and to present and reade them in his sight, that no one of their Petitions may be forgotten. What

Prince in the world did euer promise rewardes to those that came to demand of him mercy or iustice? And yet those which come to the Princes of the World are men and the Princes them∣selues also are men made of the same molde, and subiect to the same Almighty God. But albeit it may seeme much to reward those that aske: yet ought it not seeme much to giue them free accesse, to appoint faithfull masters of Requestes to keepe their pe∣titions, and to offer them vp and sollicite their speedy dispatch.

The third Office of Angels is to be sent as Ambassadours to denounce such thinges as

God will haue denounced, especiall concerning our Redemption and saluation. So speaketh the Apostle to the Hebrewes: Are not all (the Angels) ministring Spirits: Sent to minister for them which shall receaue the inheritance of saluation.

We reade also in many places of the olde Yesta∣ment, how Angels appeared to the Patriarches and Pro∣phets, and manyfested to them such thinges as God would haue manifested. We finde likewise in the new Te∣stament that the Angel Ga••ri∣el was sent as an Ambassador from God to Zacharie and to the virgin Mother of God. Angels also were sent to the

shepheards, to St. Ioseph, and after the Resurrection of our Lord to the women that stay∣ed at the Sepulcher, and after the Ascention, to all the Di∣sciples. But if any aske, why God (who is euery where, and can easily by himselfe speake in the hearts of men) sendeth notwithstanding his Angels? I answer, because men may vnderstand that God regardeth their affaires, and that all thinges are go∣uerned and ordered by him. For otherwise they might perswade themselues that Gods inspirations did pro∣ceede from their owne dis∣course and counsaile: But when they see or heare that Angels are sent by God,

and the thinges which the Angels foretold, to come so truely to passe; they cannot doubt but that God foreseeth mans affayres, & doth cheise∣ly direct and dispose such thinges as appertaine to the saluation of his Elect.

The fourth Office of Angells is to protect men both in particular and inge∣nerall. For it pleased the mercy of God to commend vnto his strongest seruants the custodye of the wea∣ker. And to appoint them as Tutors ouer Children, Gardians ouer Infantes Patrons ouer Clyents, shep∣heardes our sheepe, Phi∣sitions ouer sicke folkes, Defendors ouer Orphans,

and such as cannot defend themselues but vnder the winges of the more mighty.

Of the protection of par∣ticular men Dauid witnesseth: He hath giuen his Angels charge rf thee, that they keepe thee in all thy wayes. And Christ himselfe is also a faith∣full witnesse heereof: See (saith he) that you despise not one of these little ones, for I say to you, that their Angells in heauen alwayes doe see the face of my Father which is in hea∣uen. Touching their pro∣tection also of Prouinces and kingdomes Daniel wit∣nesseth: Who calleth the Gardian Angel of the king∣dome of Persia, the king of Persia, and the Gardian

Angell of the Kingdome of Greece, the King of Greece, And the Gardian Angell of the Children of Israell, he calleth by his name Mi∣chaell. Saint Iohn likewise in the Apocalips writeth of the Angells Gardians of Churches and maketh mention Of the Angell of the Church of Ephe∣sus, of Smyrna, and of others.

Therefore in euery King∣dome, there are two Kinges; the one a visible Man, the o∣ther an inuisible Angell: And in euery Church there are two Bishops; the one a visi∣ble man, the other an inuisi∣ble Angell: And in the vniuersal Catholique Church there are two chi••fe Pastors appointed vnder Christ our

Lord, the one a vifible man, the other an inuisible Angell, which wee beleene to be St. Michaell the Archangell. For ••s the Synagogue of the Iewes in times past: So now the Church of the Christians, doth reuerence him for her Patron.

Dost thou not see my soule, how carefull that Maiesty (who needeth nothing of ours) is of vs his poore ser∣uantes? What could he doe more to manifest his great loue then hee hath donne? He hath loaded vs with Be∣nefites, to make vs to stay wallingly with him: He hath guarded vs w••th a Watch, that we should not Fly from him, and he hath appointed

ouer vs Protectors, least wee should be carried from him? What would he doe, if wee were his Treasure, as indeed he is our onely Treasure.

Therefore my soule yeild at last to his Loue, and being ouercome therewith; Man∣cipate and giue thy selfe who∣ly by an irreuocable vow vn∣to his seruice: Let not things which are seene moue thee: but thinke of and sigh after the thinges thou seest not: For the thinges that be seene are Temporall: but those that be not seen•• are Eternall.

The fift, and last Office of Angells, is to be as armed Captaines or Soldiours to work•• Reuenge vpon Nations and Cotrection among the

people. They were Angells which burned the Infamous Cittyes, with fire and brim∣stone. Which kild the First begotten throughout all E∣gypt. Which at one Assault destroyed many thousand As∣sirians. And they shall be Angells which at the day of Iudgement, Shall seperate the euill from among the iust, and shall cast them into the Furnace of Fire.

Let good men therefore loue the holy Angells as their Country-men: And let wic∣ked men dread their power, which are the Executioners of Almighty Gods wrath, from whose handes none can deliuer them.

THE TENTH STEPP, From the Consideration of Gods essence, by the similitude of a Corporall quantity.

WE haue ascended by created sustan∣ces as high as we can: And yet we are not come to knowe God so perfectly, as by Speculari∣on euen in this Vayle of teares hee may be knowne. It re∣maineth then that we consi∣der if by the Dimensions of a Corporall quantity, which we know; we may ascend vnto the Breadth, Length, Height, and Depth of Gods

inuisible essence. For among Creatures, those are said to be great, which haue foure great Dimensions. And God in the Psalmes, and in many other places, is said To be Great, and his greatnesse with∣out end. Truely St. Bernard (a man excelling in contem∣plation) in his bookes of Consideration which he writ to Pope Eugenius, framed from these Dimensions cer∣taine steppes to knowe God: Yet was hee not the first In∣uentor of a Ladder of this kinde: but hee learned this manner of Ascention, from the Apostle who was rapt in∣to the third Heauen. For so speaketh the Apostle in his Epistle to the Ephesians:

That you may be able to com∣prehend with all the Saintes, what is the Breadth, and Length and Height, and Depth. For if any one consider attentiue∣ly, he shall finde indeed, that there is nothing without God sound and substantiall: But all is small, short, base, vaine and superficiall: But in God His immensity is true breadth: his Eternity is true length: his Omnipotency is true height: and his Incom∣prehensibility is true depth.

But for him that desireth to Ascend, and to finde what he seeketh: It is not enough to consider these thinges lightly: but he must Compre∣hend: That you may be able (saith the Apostle) to Com∣prehend

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with all the Saintes, what is the Breadth, and Length, and Height, and Depth. Hee surely ••o••h comprehend, who considereth attentiuely, and is so fully perswaded by the Truth, that selling all hee hath, hee maketh hast to buy the Treasure he hath found. And the Apostle added (With all the Saintes) because the Saintes onely comprehend these thinges; or for that none comprehendeth them as he ought, vnlesse hee become a Saint.

Neither doth St. Augustine contradict what wee haue said; who in his Epistle to Honoratus writeth, That the Apostle describeth the Crosse of Christ, by the breadth,

length, height, and depth thereof. The breadth of the Crosse, was where his handes were nayled, the length to which his body cleaued, the height where his tytle was written, and the depth was fastned and hid in the earth. I say St. Augustine doth not contradict our meaning but rather much confirme it: For the Crosse of Christ is the way to obtaine true breadth, length, height and depth. For although to the eyes of men, the Crosse seeme small, short, base, and of no depth: Yet the armes thereof haue bin extended from East to West, and from North to South: that is the glory ther∣of hath reached to the Highest

Heauen, which (like a key) it hath opened for the Elect: and hath pierced to the low∣est Hell, which from the same Elect it hath shutt for euer.

Let vs begin from the es∣sence, and then passe on to the Attributes. The Essence of God, may many wayes be said most Broad. First in it selfe, because it is truely Insi∣nite, and comprehendeth all the perfections of Creatures, which are or may be, with∣out end. For whatsoeuer is, shall be, Or may be, is with∣out doubt contained in God, In a most eminent manner.

Creatures therefore are Good with an addition: As a good Man, a good Horse, a

good House, a good Gar∣ment and the like: but God is All good. For when Mo∣ses said: Shew me thy Glory. God answered: I will sh••w the all Good.

If one had a thing at home, that contained all the Sences obiects in the highest perfecti∣on; so that hee should neuer need to goe abroad, because he had at home as many de∣lightes in that one thing, as any sensuall man could desire; should not that thing be very precious? And if moreouer that thing contained in it selfe, such abundent wealth of all sortes, as any couetous man could wish, weare it not the more precious? And a∣gaine, if that thing should

bring as much honour and dignity to the possessor there∣of, as any ambitious man could imagine, would it not now seeme vnualewable? And further if that thing suf∣ficed to satisfie not onely the desires of men but also of An∣gells (who exceed men in de∣sires as they excell them in knowledge) what wouldest thou say? Yet notwithstan∣ding should the goodnesse of that thing be farre inferiour to the goodnesse of God; which is so great that it suffi∣ceth to satisfie the Infinite desire or rather Infinite capa∣city of God.

For God neuer goeth out of himselfe, because he hath All good thinges within himselfe:

and before the world was made, he was as rich & as hap∣py as he was afterward: for nothing was made by him, but was from euerlasting af∣ter a most eminent manner in him. Dost thou vnderstand my soule, what happinesse thou shalt enioy in heauen, if thou loue God on earth? And what happinesse thou shalt loose if thou loue him not? For then God will giue himselfe, to wit, All good to those that loue him, when he shall say: Good and faithfull seruants enter into the ioy of your Lord.

God also is immense be∣cause he filleth all creatures. I fill heauen and earth saith our Lord: And, If I shall

ascend into heauen (saith Da∣uid) thou art there, if I descend into hell thou art present. I add also, if I shall goe aboue hea∣uen, or vnder heauen, or out of heauen, I shall not be a∣loue, because thou art there; neither can I be any where but in thee and by thee Which carriest all thinges by the word of thy power. Moreouer God by his immensitie not onely filleth all bodies, but also all spirits; For how else could he search the hart vnlesse he were in it? and how could he heare the Prayers of the hart, vnlesse he gaue eare to them? And how could the Prophet say: I will heare what our Lord God will speake in me. vnlesse God did put his

mouth to the eares of the hart? Happy therefore is that soule which loueth God: there God dwelleth: For he that abydeth in Charitie, aby∣deth in God, and God in him.

Neither, doth God fill all things with his presence one∣ly, but also with his glory. For the Seraphins cry: That the earth is ful of his glory. And Dauid addeth: O Lord, our Lord, how merueylous is thy name in the whole earth? Be∣cause thy magnificence is eleua∣ted aboue the heauens, as if he should say: Thy name, fame, and glory hath not onely fil∣led all the earth with admira∣tion: but also hath ascended and is eleuated aboue the heauens. Ecclesiasticus saith

likewise: Full of the glory of our Lord is his worke. For there is no creature in heauen or on earth; but continually pray∣seth God. For which cause, Dauid in the Psalmes, and the three Children in Daniel doe inuite all creatures to prayse and magnifie their maker: al∣beit they were not ignorant, many creatures to be of such a nature that they could not heare what they sayd: but be∣cause they knew that all Gods workes were good, and with their beautie therefore praysed their ma∣ker; they reioyced in them, and exhorted them to doe as they did.

And truely whosoeuer hath inward eyes may see

that all Gods workes are as Censcers sending vp an odour of the sweetnesse of his glo∣ry. And who so hath inward eares, may heare them (as it were a consort of all kinde of Musicall in∣struments) praysing God and saying: He made vs, and not we our selues. For although there are of the wicked which cursse and blaspheme the name of God: yet they also are enforced euen a∣gainst their wills to prayse God, as the worke doth the Worke-man: because in them likewise Gods power doth merueylously appeare whereby he made them, his goodnesse whereby he preser∣ueth them his mercy whereby

he expecteth and inuiteth them to repentance, And his iustice whereby he condem∣neth them to punishment.

There are many truely in the world, which heare not these voyces of Creatures, albeit they cry without cea∣sing: but there are innume∣rable Angels and holy men which heare them, and are delighted therewith; and they also with Hymnes and songes continually prayse their maker. But to proceed.

The length of Gods essence is his eternitie, which neither hath beginning of duration, nor euer shall haue end; but is alwayes the same with∣out any change. Thou art (saith Dauid) the selfesame,

and thy yeares shall not fayle. Tobyas also, and after him the Apostle calleth God; The king of worlds, because he one∣ly was before all worlds & is not subiect to worldes; but ruleth and gouerneth them. Other thinges haue begin∣ning and end, and neuer con∣tinue in the same state: Or els they haue beginning with∣out end or change of sub∣stance; yet if their maker please, they may cease to be. Eternitie therfore is proper to God onely: Nor was there euer any Prince so prowde, that among his many other Tytles, durst arrogate to him∣selfe the tytle of eternall, ex∣cept perhaps in an other sēce: As Constantius, who was

called eternal Emperour, because he was not Empe∣rour for a certaine time, but for terme of life.

But thou my soule, mayst be numbred among both kindes of Creatures; For thou hast a body which be∣gan to be when it was con∣ceaued and borne; and by degrees it grewe to that sta∣ture which God appointed; then it began to decrease; and shortly by death it shall cease to be. There∣fore it neuer wholy con∣tinueth in the same state, but is euery hower sub∣iect to change. Of thy bo∣dy the Prophet spake this sentence, resembling it to Hay: In the morning as an

hearbe hee shall passe, in the morning he shall flourish and passe: in the euening he shall fall, be hardened and withe∣red. For in the morning, to wit, in Childhood, Mans body flourisheth like an bearbe, and soone after fol∣loweth youth: In the Noone-tyde of youth, it flourisheth, and soone after followeth olde age: in the euening of olde age it fal∣leth by death, and in the graue it is harde∣ned, withered, and turned to dust.

Beholde therefore O my soule how farre thy bodie is from eternitie: But thou wast created in time, where as before thou wast

nothing; and therein thou ••rt farre vnlike thy eter∣nall Creator: but being created, thy duration is endlesse, wherein thou dost resemble thy Creator. And because whiles thou art in the body, thou changest of∣ten from vice to vertue, and from vertue to vice: And according to the state in which thou shalt be found at thy departure from the body, thou shalt be iudged either to raigne for euer with God; or for euer to be tor∣mented with the Deuill: therefore thou oughtest to haue a very great care to eschew vice, and to follow vertue. Take heede then least thou be seduced by

the allurements of thy flesh, to the euerlasting perdition both of thy selfe and it: but rather Crucifie it, with the vices and concupiscences thereof, that thou mayst hereafter liue eternally, and thy flesh may rise in glory, and in glory remaine with thee for all eternitie. But al∣though the Angells and soules of Saintes, are to be partakers of eternitie in that high and happy Vnion with God, by his beatifying vision and loue, which vni∣on shall continue for euer without change: yet may they alter & change their thoughts, affections, and places after di∣uers manners; therefore they shall alwaies reuerētly admire

Gods eternitie aboue them; in whom can be no change of thought, affection, or place: for he wanteth nothing, but hath all things present, which in eternitie of time, he might by diuers changings haue procured. Therefore eternitie is a length without end, no lesse proper to God then the breadth of his immensitie.

It followeth then, that we consider the Height of God, of whom it is sayd: Thou onely the Highest. For God is most heigh in excel∣lencie of Nature. Other thinges are the more heigh and excellent, the more pure they are, and more free from matter. This is eui∣dent first in corporall things:

For the Water is higher then the Earth, because it is more pure, and for the same cause, the Ayer is higher, then the Water, and the Fire then the Ayer, and the Heauen then the Fire.

The like also wee finde in Spirituall thinges; for the vn∣derstanding is higher then the sence; because the sence hath a Corporal organ, which the vnderstanding needeth not. Likewise the vnderstan∣ding of Angels, is higher then mans: Because Mans vnder∣standing needeth the helpe of Imagination and Phantasie; which Angells need not: and among Angells, they are the Highest, which vnderstand most by fewest Formes.

God therefore who is A pure Act, needeth neither Or∣gan, nor Imagination, nor Forme, nor the presence of any Obiect without himselfe; for his essence is to him all thinges: Neither can he haue any thing, which he hath not alwayes actually had; and to haue Alwayes actually, is alwayes to be a Pure and simple Act: Therefore the Nature of God is most high, and which cannot by any meanes haue an equall. For which cause he who said: I will be like to the Highest; was suddainly cast downe from Heauen into the lowest Hell, as Esay doth describe. And Christ our Lord saith of him: I saw Sathan as a lightning

fall from Heauen.

God also is most High, for that he is the first and Highest efficient, exemplar and finall cause of all thinges. He is the highest efficient cause, for that there is no Creature which hath any working ver∣tue but from God: but God receiueth not from any other.

Againe, no cause can worke vnlesse it be moued by God: but God is mooued by no o∣ther. Moreouer among Crea∣tures such causes are said to be highest, whiah are vniuer∣sall, and of whom particular causes depend; As the Hea∣uens, and Angells which moue the Heauens: but God made both the Heauens and Angells. He therefore is

the first and highest efficient cause. And hee is the first exemplar cause: for he made all thinges according to the Ideas or Formes, which in him selfe he hath.

Lastly, hee is also the first Finall cause; For hee created all thinges for himselfe, to witt for manifestation of his glory, as the wise man saith in the Prouerbes.

Moreouer, God is most high, because he sitteh in a most high Throne. I saw our Lord (saith Isay) sitting vp∣on an high Throne and ele∣uated. A seate hath two v∣ses, the one to Iudge, the other to rest in; let vs then consider each of them apart.

First, God hath a most

Throne, because hee is the Highest Iudge. For Abraham said vnto God: Thou doest iudge all the Earth. And Da∣uid: In the middes hee iudg∣eth goddes, That is, God iudg∣eth the Iudges themselues, who in the Scripture are cal∣led Goddes. And St. Iames saith plainly: There is one Law-maker and Iudge. That is to say, God onely is the true Law-maker and Iudge: For he onely giueth Lawes to all, and receiueth them of none: Iudgeth all, and is iudged of none. Moreouer, God is not onely a Iudge; but also a King: And therefore hee iudgeth not like a Iudge appointed by a King; but as the highest cōmanding King.

For which cause hee is cal∣led the King of Kinges, And, A great King aboue all Godds, And terrible to the Kinges of the earth, Because hee trans∣ferreth Kingdomes and Em∣pyres from one Nation vnto another, and Taketh away the spirit of Princes when hee pleaseth.

Neither is God the High∣est King and Iudge onely: but also an Ab••olute Lord, which is y^e highest tytle of all.

For Kinges are not such absolute Lordes ouer their Subiectes, as that they may when they please, depriue them of their goods and liues.

Whereof King Achab can be a witnesse, who would haue had Naboths vineyard:

yet could not but by the trea∣chery and calumnie of his wife: For which cause they both miserably perished: But God is an Absolute Lord whom all thinges doe serue, and yet he serueth none: and as can (if he so please) reduce all thinges to Nothing, be∣cause hee made them all of Nothing.

Thinke therfore my soule, what great feare and reue∣rence wee wormes of the Earth owe vnto him, that sit∣teth vpon the Highest Throne. If I be the Lord (saith he by y^e Prophet Malachie) where is my Feare? And if the High∣est Angells of Heauen serue him with feare and trembling, what ought we fraile mortall

men to doe, who dwell on the earth with beastes? But to some it may seeme strange why God who is most high, lo∣ueth not creatures y^t therin re∣semble him; to witt the high and loftie: but the humble and poore: For so speaketh God by Isay: To whome shall I haue respect, but to the peore little one, and the contrite of Spirit, and him that trembleth at my wordes? And Dauid•• Our Lord is high, and behol∣deth the lowe thinges. Yes surely God loueth high and lofty Creatures if therein they resemble him: But then they must be high in Deede, and not in appearance. God ther∣fore loueth not the Proude which are elate and puffed vp:

not truely high. But hee lo∣ueth the humble, and such as tremble at his wordes, and exalteth them; And they are high indeed whome be exal∣teth. Those therefore that are humble: are High: To witt humble in their owne eyes, and high in the eyes of God.

If one had seene (not one∣ly with his bodily but also with his mentall eyes illumi∣minated by God) the rich Glutton cloathed in purple, sitting at his table furnished with all kindes of costly meates, attended with many seruantes diligently doing their offices: And at the same time had likewise be∣held poore Lazarus, halfe

naked and full of sores, sitting at the rich mans gate, and begging to be filled with the crummes that fell from his table: He truly should haue seene the rich man whom the world accompted most hap∣py; to be in the eyes of God and his Angells, as vile and abhominable as the dung and dirt of the earth: For that which is high to men, is abhomi∣nation before God, saith our Lord in the same place, where he describeth the rich Gluttō.

But on the other side he should haue seene the poore deiected Lazarus, to be e∣steemed and enobled in the eyes of God and his Angells as a precious Margarite which in the end proued true? For

Lazarus (as the beloued of God) was carryed by the handes of Angells into Ahra∣hams bosome: And the rich man (as hatefull to God) was dragged by the Deuills into the Hell of Fire.

But why speake I of Laza∣rus? There is none higher with God, then our Lord Ie∣sus Christ, euen according to his humanity: And yet nei∣ther in Heauen or Earth, is there any to be found more humble then hee. So that he said most truely: Learne of me because I am meeke and humble. For as that most ho∣ly soule, doth knowe more perfectly then all other, the Infinite height of the Diuini∣tie: So it doth more perfectly

know the basenesse of a Crea∣ture which is made of no∣thing: And therefore (be∣ing also it selfe a Creature) it is most humbled and subie∣cted to God, and by him ex∣alted aboue all Creatures.

The like we may also say of blessed Angells and soules of holy men. For there are none more humble then those which possesse the highest places in Heauen: Because they being more neere to God; doe more clearely see how great the difference is betweene the great∣nesse of the Creator, and smalnesse of the Crea∣ture.

Therfore my soule loue humi∣lity, if thou desire true glory.

Immitate the Lambe with∣out spott, Immitate his virgin mother, immitate the Cheru∣bins and Seraphins: all which the higher they are, the more humble also they are.

Neither hath God onely a most high Throne, because he iudgeth all: but also be∣cause he resteth more then all, and maketh them to rest vpon whom he sitteth. Gods most high Throne is his most high rest: For although he gouer∣neth the whole world in which are continuall conflicts and warrs of elements, beasts and men: yet he iudgeth with tranquilitie (as it is said in the booke of Wsdome) and al∣wayes enioyeth most high rest. Neither can any thing

trouble his quietnesse, and the contemplation of himselfe, wherein he taketh eternall de∣light. Therefore he is called the king of Ierusalem, which is to say, the vision of peace. But his peculiar Throne is vpon the blessed Angells: therefore it is said: He that sitteth vpon the Cherubins: For God is said to sit rather vpon the Cherubins then v∣pon the Seraphins; For the Cherubins signifie multiplici∣tie of knowledge; and the Seraphins heate of loue: And rest followeth Wisdome: but care and anxietie follow∣eth loue vnlesse it be accom∣panied with Wisdome. Ther∣fore the soule of a righteous man is also called The seate of

Wisdome. Moreouer when Isay saith: Heauen is my seate, And when Dauid saith: The heauen of heauen is to our Lord: by the heauen of heauen is vnderstood the spirituall hea∣uens which dwell vpon the corporall beauens, to wit, the blessed Angells as St. Augu∣stine saith in his exposition of the hundred and thirtieth Psalme. And these heauens God maketh to rest so admi∣rably: that it is a peace which passeth all vnderstanding. St. Bernard in one of his Sermons vpon the Canticles; setteth downe a very fit similitude to declare this rest in these wordes: Tranquillus Deus tranquillat omnia, &c. God be∣ing quiet, quieteth all thinges,

and to behold his quietnesse, is to rest. We see a king after dayly suites of causes heard be∣fore him; to dismisse the compa∣ny, to auoyde the troubles of the Court, and to goe at night into his priny Chamber with a sewe whom he familiarly loueth: thinking himselfe the more sure, the more secret he is: and being the more pleasant, the more qui∣etly he beholdeth those fewe whome he loueth. Thus he. Whereby he plainely decla∣reth that God sheweth him∣selfe vnto blessed soules not as a iudging Lord; but as a familiar friend. And truely the familiaritie which God also sheweth in this life to pure and chaste mindes is vn∣credible. For of him it is sayd:

My delights to be with the chil∣dren of men. And his talke is with the simple.

Hence was it, that all the Saintes (albeit they suffered pressures in the world) had notwithstanding peace in their harts where God dwelt: therefore they seemed, and were indeed alwayes ioyfull and quiet. For to them the Truth said: Your hart shall re∣toyce and your ioy no man shall take from you.

There remaineth the fourth part of dimension which is called depth. The depth of Gods essence is manifold. First the Diuinitie is in it selfe most deepe, solide, and sub∣stantiall: Not like a guilded wedge, which hath gold one∣ly

in the outside, and within is brasse or wood: but like an endlesse wedge of gold: or rather like a mine of golde so deepe that by digging it can neuer be emptied. So is God vncomprehensible: For as a Myne of gold without bot∣tome can neuer be emptied with digging: so God, (whose greatnesse is without end) can neuer be so perfectly knowne by any Creature, but that there still remayneth more to be known: and God onely comprehendeth that depth; who onely hath an infinite vnderstanding. Depth also belongeth to God in re∣spect of place. For as he is most high and aboue all: So he is most deep and vnder all.

Who (as the Apostle saith) Carrieth all thinges by the word of his power. God therefore is as the foundation and roo••e of a house, In whom we live and mooue and be. So that Salo∣mon sayd most truely: Heauen and the heauens of heauens can∣not containe thee. For God rather containeth the heauens and all thinges vnder them: because he is both aboue the heauens, and vnder the earth. Furthermore Gods depth is his inuisibilite. For God is Light: but vnaccessible: he is truth: but most secret. Thou hast put darkenesse thy Couert (saith Dauid) And, verily he is God hidden (as I say speaketh.) St. Augustine see∣king God on a time, sent his

eyes as messengers from earth to heauen; And all thinges answered; We are not him whom thou seekest; but he made vs. Wherefore not finding God by Ascention through outward thinges; he began to Ascend through inwrard thinges; and from them he learned that God was more easily to be found; for he knewe that the soule was bet∣ter then the body: and the in∣ward sence then the outward sence: and the vnderstanding then it. Whence he gathered: that God (who is more in∣ward then the vnderstanding) was better then the vnder∣standing. Therefore what∣soeuer we vnderstand or conceaue; is not God: but

some other thing lesse then God: for he is better then we can conceaue. Goe too then my soule, if thou art bet∣ter then thy body to whome thou giuest life; because it is a body and thou a spirit: and if the eye of thy body cannot see thee, because it is with∣out and thou within: So thinke likewise, that thy God is better then thou art: be∣cause he is a spirit more high and inward then thou: For thou dwellest as it were with∣out: but he resideth in his most profound and secret Ta∣bernacle. But shalt thou neuer be admitted thether? God forbid: Thy Lord doth not lye who saith: Blessed are the cleane of hart, for they shall see

God. Nor his Apostle who sayd: We see now by a glasse in a darke sort, but then face to face. Nor St. Iohn the Euan∣gelist who writ: We knowe that when he shall appeare, we shall be like to him, because we shall see him as he is. How great then will thy ioy be; when in that secret and sacred Sanctuary thou shalt see and enioy that light, beauty, and goodnesse it selfe? Then shall it plainely appeare how vaine, transitorie, and of small mo∣ment the goods of this earth are; wherewith men being inebriated, forget the true and euerlasting. But if thou thirst indeed after the liuing God, And if thy teares be breades vnto thee day and night whiles

it is sayd where is thy God? Be not slowe to cleanse thy hart whereby thou mayst see God; Be not weary to dispose ascenti∣ons in thy hart vntill the God of Goddes shall be seene in Syon. Neither waxe thou colde in the loue of God, and thy neighbour, nor loue in word and in tongue, but in deed and truth. For that is the way that leadeth to life euerlasting.

THE ELEVENTH STEPP, From the Consideration of the greatnesse of Gods power, by the similitude of a corporall quan∣titie.

GReat is our Lord, and there is no end of his Greatnesse. For he is not great onely be∣cause Omnipotencie is his higth; infinite wisdome his depth; incomprehensible mercie his breadth; & iustice like a rod of yron his length; but also for that these Attri∣butes are infinite in breadth, length, higth and depth.

And to begin from his

Power, or rather his Omni∣potency: The breath of Gods power consisteth in extention to infinite thinges.

First it is extended to all thinges made: for there is no∣thing from the greatest Angel to the least Worme, or from the highest Heauen to y^e low∣est Hell, which was not made by y^e power of God: All things (saith St. Iohn) were made by him: and without him was made nothing. And after, The world was made by him.

Secondly it is extended to all thinges that shalbe made. For as nothing hath bin made but by him: so likewise nothing shall be made but by him. So speaketh the Apostle: Of him and by him, and in him are all thinges.

Thirdly it is extended to all thinges that may be made. So speaketh the Angel: There shall not be impossible with God any worde. And our Lord himselfe saith: With God all thinges are possible.

Fourthly, it is extended to the destruction of all thinges made. For as God could by a floude of Water destroy at once all men and other liuing creatures vpon earth, except a few, which it pleased him to preserue within Noahs Arke: So be can by a floude of Fire at one time destroy not onely all Men and other Creatures found liuing at the l••st day: but also all Trees, Cittyes and other thinges vpon Earth. The day of our Lord (saith

Saint Peter the Apostle in his last Epistle) shall come as a Theefe, in the which the Hea∣uens shall passe with great vio∣lence, but the Elements shall be resolued with heate, and the Earth and the workes which are in it shall be burnt.

Great surely is the breadth of Gods Power, and which none can sufficiently admire: vnlesse he could number all the Creatures which God hath made, shall make, or can make. And who is able so to doe, but hee whose know∣ledge is Infinite? This Power also may seeme the greater, when wee imagine how great a thing it is, to de∣stroy thinges made so many ages in one moment, or as

Iudas Machabaeus saith: To destroy with one becke. Let vs therefore say with Mases: Who is like to thee among the strong O Lord?

The length of Gods Power is seene by continuall coope∣ration with all thinges made, & yet neither is, nor euer shall be wearied. For it cannot be lessened, weakened, or decayed by any meanes, be∣cause it is truely eternall; or rather the true eternity of the Diuinity. Some wonder how the Sunne, Moone and Starres, can mooue so long time with such speed from East to West, and returne a∣gain to their courses without any intermission. And surely it were much to be wondred

at: but that we know they are carried by God Almighty; Who carrieth all thinges by the worde of his Power.

Others wonder how it can be that in Hell the fire is not consumed which burneth e∣uerlastingly, nor the bodyes of those wretches dissolued, which are for euer scorched in those flames. And this may be thought not onely ad∣mirable but also vnpossble, were it not that God (who is Almighty and Euerlasting) causeth that fire so to burne that it is neuer quenched; and so preserueth the bodyes of those wretches in that fire; that they are alwayes tormen∣ted and neuer consumed.

Others wonder moreouer,

how God Carrieth and sustai∣neth all thinges, and yet is not wearied with so huge a burthen. For a strong Man, Horse, Oxe, or Elephant, can carry a great weight a lit∣tle while: or a very great weight a very short while: But to carry a most great bur∣then an euerlasting time with∣out wearinesse, surpasseth the strength of any Creature.

But indeed they had cause to wonder, if the Power of God were in Weight and Measure, as the power of Creatures is.

But since his power is Infi∣nite, it is no meruaile if it can beare a great burthen an infi∣nite time without weari∣nesse. Let vs say there∣fore

with the holy Prophet Moses: Who is like to thee a∣mong the strong O Lord.

The Height of Gods pow∣er consisteth chiefly in two thinges. First in that it one∣ly hath made Most high things.

Sublunary thinges God made in the first Creation: yet may they by Action of Creatures be ingendred, al∣tred or corrupted: For the Elementes are in part mutu∣ally changed, Hearbes and Plantes spring from the Earth, Beastes are bred of Beastes, Fishes are ingen∣dred in the Water, cloudes and rayne in the Ayer, and Cometts in the Fire.

But the Heauens & Starres (which are y^e highest bodyes)

God onely created, and he a∣lone doth so preserue, that no creature hath power, to make change, alter or corrupt them.

I shall see (saith the Pro∣phet) thy Heauens, the workes of thy Fingers, the Moone and Starres which thou hast founded. For he that is most High, hath kept the highest workes for himselfe onely; he began to frame them from their foun∣dation, and hath brought them to their perfection.

Hee also by his Infinite power created, preserueth, and for euer will preserue, thinges Spirituall (as Angells and the soules of men) which are his noblest and highest workes from death. For Creatures haue no part in

doing these thinges; neither can they (all ioyned toge∣ther) Create or destroy one Angell or one soule.

Secondly the height of Gods power is seene in Mi∣racles which as St. Augustine teacheth: Are workes beside the vsuall course and order of Nature, whereat the very An∣gells and Nature her selfe doth wonder. Which of the An∣gells did not wonder, to see the Sunne and Moone which runne their course so speedi∣ly, stand still at the command∣ment of Iosue? And that wee may not thinke it fell out ca∣sually (for none can imagine how a thing so vnusuall could be donne by a mortall man) the holy Ghost saith: Our

Lord obeying the voyce of a Man. For Iosue did not pro∣perly speake vnto the Sunne and Moone, which he knew could not heare his comman∣dement: but he prayed to God; as if he should say: Thou Sunne (by the comman∣dement of God) against Ga∣baon moue not: And thou M••one, against the valley of A••alon. And our Lord obey∣ed the voyce of a Man, That is Caused those Lights to obey the voyce of a Man. For often times in holy Scripture God is said to do those things whereof be is the Cause that they are done. As in Genesis when our Lord said to Abra∣ham: Now haue I knowen that thou fearest God: the meaning

of those wordes is: Now haue I caused, that both thy selfe and others know that thou truely fearest God.

The like also was that worke (signifying the height of Gods power) at the Passion of our Lord: When the Moone which was very farre distant from the Sunne; approached with vncredible speed vnto the Sun; & Ecclip∣sing it three houres, caused darknesse vpon the whole earth, & after with like speed; retur∣ned to the place from whence she came: All which St. De∣nis (in his Epistle to St. Poli∣carpe) doth witnes that he saw and obserued. And this truely is a wonder cōtrary to the for∣mer, though no lesse strange;

For it is as vnusuall, and as much aboue the whole power of Nature, to make the Moone runne her course more spee∣dily then she is accustomed, as it is to make her stand still.

I omit the giuing sight to the blinde, the raysing of the dead, and many such like mi∣racles, which God hath done, and doth by his Prophets, Apostles, and other his faith∣full seruantes; All which doe crye, Who is like to thee among the strong O Lord?

But I cannot omitt that cheife and greatest Miracle, which God shall shew at the day of Iudgement; when all the dead shall rise together: albeit the bodyes of many of them haue beene burned to

ashes, and scattered in the Windes; or deuoured by beastes, and changed into o∣ther bodies; or buried in fieldes and Orchards, and al∣tred into sundry hearbes.

Which of the Angells but will wonder, to behold in the twinckling of an eye, so many Millions of Millions of Mil∣lions of men, at the comman∣dement of the Almightie, to take againe their bodies, al∣beit they haue lyen hidd for many ages, and after diners manners haue bene dispersed and consumed? This there∣fore is the higth of Gods po∣wer, in regard whereof it may likewise be said: Who is like to thee among the strong O Lord.

There remaineth the depth

of his power, which seemeth to me to consist in the man∣ner which God vseth in ma∣king thinges. For who can conceaue how somthing is made of nothing? They could not sound this depth, who held it for a certaine and ap∣proued Principle: That of no∣thing, nothing is made. And we also in this beleeue what we see not: but we belecue God who cannot lye. I say we beleeue that heauen and earth, and all thinges that are therein, were created by God, without anyprecedent matter whereof they were made. But how this could be done, is a thing too deepe for vs to finde out. Moreouer, God did not onely make all thinges of

nothing, but also in nothing; to wit without precedent space or place to containe them in: which is hard to vnderstand, especially in corporall things. And therefore this depth also is not to be founded. Take away (saith St. Augustine in his Epistle to Dardanus) the di∣stances of plaeces from bodies, and they shall be no where, and because they shall be no where, they shall not be. If therefore, nothing was before God cre∣ated heauen and earth, where did he place heauen & earth? Truely not in Nothing: And yet they are created, & placed in themselues, because he so would and could who can do all thinges, although we can∣not conceaue how they are

done. This did God him∣selfe signifie, when (declaring his omnipotence to holy Iob) he said: Where wast thou when I layd the foundations of the earth? tell me if thou hast vn∣derstanding, who set the mea∣sures thereof, if thou knowe? Or who stretched out the lyne v∣pon it? Vpon what are the foun∣dations thereof grounded? Or who let downe the corner stone thereof? And that we might vnderstand these workes of Gods omnipotence to be most worthy of all prayse, our Lord himselfe presently addeth: When the morning starrs praysed me together, and all the sonnes of God mode in∣bilation: To wit the Holy Angells which were created

together with heauen and earth; and are as it were spi∣rituall starrs so bright that they may be called the sonnes of God; when they sawe hea∣uen and earth created of no∣thing, and placed in nothing; and yet to be most firmely founded vpon their owne stabilitie; with wonderfull admiration and iubilation, they praysed the omnipoten∣cy of their maker. Neither is it lesse profound to vnder∣stand, how God by the onely command of his will, did e∣rect such huge buildinges. For we knowe that in edifices lesse without comparison, how many instruments, in∣ginnes, and workemen Ar∣chiteckes want. Who therfore

can conceaue how by Will onely (which neuer goeth out of the thing that willeth) so great and manyfold workes could be made? God sayd (but to himselfe for the word of God is in God and is God) He sayd (I say) commanding and expressing the commande∣ment of his will: Be Heauen made, and heauen was made: Be earth made, and earth was made: Be light made: Be a Sunne made: Be starrs made: Be Trees made: Be Beastes made: Be Men made: Be Angells made: And all things were made. Add also that the same God can if he will destroy all thinges with one becke as we read in the books of y^e Machahies. It is likewise

a depth vnsoundable how God made all these great and ma∣nifold thinges consisting of so many partes and members in a moment? Nature and Art with vs require a long time to perfect their workes. We see hearbes are sowen long before they growe: and oftentimes many yeares passe before trees take roote, ex∣tend their boughes, and bring forth fruite: Beastes likewise carry their young ones long within them: and after they seede them long also before they growe great. I will say nothing of Art; for experi∣ence sheweth, that our Arti∣zans can bring nothing to perfection, but in a compe∣tent time.

How great therefore is the power of God which in a moment hath brought so great thinges to perfection? But I dispute not, whether God in a moment made hea∣uen and earth, and all thinges therein; or whether he spent six whole dayes in the first Creation of thinges. For I vndertake not to cleere doubts: but to frame Ascen∣tions vnto God from the con∣sideration of thinges. That then which I affirme and ad∣m••re, is, that euery particular thing was made in a moment by the Omnipotent Creator. For of the earth, water, ayte, and fire there is no doubt, as also of the Angells; but that they were created altogether

in a moment. Of the Firma∣ment, and diuision of waters; it is likewise certaine, that all was don by y^e powerfull word onely of the speaker, saying: Be a Firmament made amidst the waters, & that in a momēt: For it followeth: And it was so done. Vpon which place St. Iohn Chrysostome saith: He onely sayd and the worke follow∣ed. And the same Author v∣pon those wordes (Let the earth shoote forth green hearbs And it was so done) sayth; Quis non obstupescat cogitans, &c. Who would not wonder to thinke, how at the word of our Lord, the earth should shoote forth sundry flowers, and adorne her face as it were with an ad∣mirable embroyderie? You might

haue seene the earth which be∣fore was without forme, on the sodaine to become almost as faire as the heauen. And after v∣pon those wordes (Be there Lights made) thus he spea∣keth: He onely sa••d, and this admirable element was made, I meane the Sunne. What if you add that in the same moment, and with the same word, the same Creator made the Moone and all the Starres? Also v∣pon those wordes (Let the waters bring forth) thus he speaketh: What tongue can suf∣ficiently prayse the maker? For euen as when he sayd to the earth, Let it shoot forth, and pre∣sently there appeared great plenty of sundry hear••es and flowers: So here he said, let the waters

bring forth, and forthwith so many kindes of Fowles, and cree∣ping creatures were made, as no tongue can rehearse. Who (therefore) is like to thee a∣mong the strong O Lord?

Thou dost now plainely vnderstand O my soule, how great the power of thy maker is, whose breadth is infinite; whose length is eternall, su∣steyning and gouerning all thinges without wearinesse: whose higth doth thinges which seem vnpossible, & are so, but to him onely: whose depth maketh thinges in such sort, that the māner therof sur∣passeth the vnderstanding of any Creature: For he maketh them of nothing, & in nothing, without tooles & without time,

onely hy his worde and comman∣dement: He said (saith the Prophet) and they were made, hee commanded, and they were created. Whence thou maist gather if thou be wise, how much it importeth thee to please and not offend him, and to haue him thy friend, and not thy enemy: For be∣ing offended with thee, hee can in a moment depriue thee of all Good, & fill thee with all Misery: neither is there any that can deliuer thee from his hands. If being ••aked and a∣lone, thou shouldest meete with thy mortall enemy, who assayled thee with a sharpe Sword what wouldest thou doe? how wouldest thou sweat, looke pale, & tremble?

and casting thy selfe on thy knees begge for mercy? and yet he is a man; so that per∣happes thou mightest escape by flight; or by strugling wrest the sword out of his hand, and deliuer thy selfe from death.

But what wilt thou doe when God is angry? From whome thou canst not flye, for he is euery where; whom thou canst not resist, for he is Almighty; and whom thou canst not delay, for he wor∣keth in a moment by his command onely. Not with∣out cause said the Apostle: It is horrible to fall into the handes of the liuing God.

But on the other side if thou please God, and haue him thy

friend who is more happy then thou? For he can if he will, and he will if he be thy friend, giue thee all good, and deliuer thee from all euill. It is also in thy power whiles thou liuest heere, to offend and make him thine enemy; or to please and make him thy friend.

For God first by his Pro∣phets, and after by his Sonne and his Apostles, doth in the holy Scriptures continually inuice sinners to repentance, and the righteous to keepe his Commandements; that hee might therby haue them both to be his friendes; or rather his dearly beloued children and heyres of his euerlasting Kingdome.

Heare Ezechiell: Liue I saith our Lord God: I will not the death of the impious, but that the impious conuert from his way and line. Conuert, conuert yee from your euill wayes: and why will you dye O house of Israell? And after: The impiety of the impious shall not hurt him, in what day soeuer he shall conuert from his imptety.

And as Ezechiell speaketh, so doe Esay, Ieremy, and the other Prophets also: For the same Spirit spake alike in them all.

Heare the Sonne of God also beginning his Sermon: Iesus (saith St. Mathew) be∣gan to Preach and to say, doe Pennance for the Kingdome of Heanen is at hand.

Heare the Apostle St. Paul speaking of himselfe and his fellow Apostles in his last E∣pistle to the Corinthians: For Christ (saith he) wee are Legates, God as it were exhor∣ting by vs. For Christ wee be∣seech you, be reconciled to God. What more plaine? What more pleasing? The Apostle doth beseech vs in the name of Christ to be reconcyled to God, and to please and not offend him: Who can doubt of Gods mercy if he truely returne to him? For he re∣ceiueth them as a most lo••∣uing Father receiueth his pro∣digall Sonne which returne vnto him.

And when we are returned and pardoned; what doth he

more require of vs to conti∣nue his children and friendes, but to keepe his Commande∣ments? If thou wilt enter in∣to Life keepe the Commaunde∣ments saith our Lord. And least perhapps thou shouldest say, that without Gods assist∣ance the Commaundements cannot be kept: Heare St. Augustine in his Exposition of the Psalmes, where spea∣king of the hardest comman∣dement, to witt of spending our liues for our brethren, he saith thus: Non imperaret hoc Deus &c. God would not commaund vs to doe it, if hee iudged it vnpossible for man to doe. And if considering thy weakenesse, thou faintest vnder the Commandement; take com∣fort

by the example: for the example concerneth thee much: He who gaue the example, is present also to giue the ayde. And, That euery worde may stand in the mouth of two; Heare St. Leo: Iustly (saith he) doth God require vs by his commaund, because hee doth preuent vs with his ayde.

Why then doest thou feare O my soule, to enter into the way of the Commaunde∣ments, since he runneth be∣fore thee, who by the mighty helpe of his grace; Maketh crooked thinges be∣come streight, and rough wayes plaine? For by this preuenting Ayde, The yoake of our Lord is made sweete, and his burthen Light; And

Saint Iohn the Apostle saith: His Commaundements are not heauy.

But if they seeme heauy to thee; thinke how much more heauy the torments of Hell will be: and doe not (vnlesse thou be sencelesse) seeke to trye them.

Often thinke with thy selfe and neuer forget, that now is the time of Mercy, and after of Iustice: Now of Freedome to sinne: after of intollerable torments for sinne: Now may a man easi∣ly compound with God, and with a little labour of repen∣tance, obtaine a great par∣don, and with a short sorrow, redeeme eternall lamentation.

Now also with euery good deed proceeding from Chari∣ty obtaine the Kingdome of Heauen: After, not for all the wealth in the world, procure one droppe of colde water.

THE TWELFE STEPP. From the Consideration of the greatnesse of Gods Wisdome by the Similitude of a Corporall quan∣titie.

WHo so will atten∣tiuely consider the breadth, length, height, and depth of Gods wisdome, may easily vnderstand how truely the A∣postle writ in his Epistle to the Romans: God the onely Wise.

And to beginne from the breadth: Gods Wisdome is most broad because he know∣eth all thinges distinctly and

perfectly. Neither doth hee know their substances onely; but also their partes, proper∣tyes, vertues, accidents, and actions. Hence are these wordes: Thou indeed hast numbred my Stepps. And, Our Lord doth respect the wayes of a man, and considereth all his steppes.

Wherefore if hee number and consider all his steppes, much more doth he the good or bad actions of his minde? And if God hath numbred the hayres of our head; much more doth hee know all the mem∣bers of our bodyes, and all the vertues of our mindes: And if hee know the number of the Sea sandes and droppes of rayne, as is gathered out

of Ecclesiasticus: much more may wee beleeue he knoweth the number of Starres and Angells? And if all the Idle wordes of men shall be iudged, as our Lord himselfe doth witnesse: His eares doubt∣lesse doe heare at once, all the wordes of Men whether they be corporall or mentall.

How infinite then is this Breadth of wisdome which comprehendeth at once all thinges that are, haue beene, shall be, or may be? Neither doth the Diuine minde be∣come more base, by the knowledge of so many parti∣culer inferiour thinges, as the foolish Wisdome of some Philosphers supposed: for perhappes we might thinke

so, If God did borrow his knowledge from thinges as we doe: But since hee behol∣deth all thinges in his owne essence; there is no danger of basenesse.

Albeit, it be much more noble to borrow Knowledge as Men doe, then altogether to want it as Beastes doe: Euen as it is better to be blinde, as sensitiue liuing crea∣tures may be: then without blindnesse to be vnapt to see, as stones are. Neither are the other members of the bo∣dy more noble then the eyes, for that they cānot be blinde: But the eyes are more noble because they can see, al∣though they may also be blinde, as St. Augustine doth

truely teach in his bookes of the Citty of God. Thou oughtest therefore to be care∣full my soule, alwaies and e∣uery where; what thou dost, what thou speakest, and what thou thinkest, since thou canst not do, speake, or think any thing, but God seeth, heareth, and knoweth it. And if thou dare not doe or speake any euill (although thou ne∣uer so much desire it) when thou thinkest a man seeth or heareth thee; how darest thou thinke such things when God beholdeth thee and is offended with thee? Esto a nemine, &c. Suppose no man see thee (saith St. Augustine) yet how wilt thou escape him who loo∣keth from aboue, from whom

nothing is hid? And St. Basil in his booke of Virginitie speaking to a Virgin shutt vp alone in her Chamber, doth exhort her to reuerence that Spowse who is euery where with the Father and holy Ghost, accompanied with in∣numerable multitudes of An∣gels and soules of holy Fa∣thers: For there is none of them (saith he) but seeth all thinges euery where. O happy shoul∣dest thou be my soule, if thou were alwayes in this compa∣ny: how perfectly shouldest thou leade thy life? How di∣ligently wouldest thou auoyd all lightnesse and wandering? For so indeed our Lord sayd once to Abraham: Walke be∣fore me, and be thou perfect:

That is, thinke that I alwayes see thee, and without doubt thou shalt be perfect.

The length of Gods Wis∣dome is manyfested by the knowledge of thinges to come. For his sight is so sharpe that he sawe from all eternitie what shall be in the last times, and for euer after: Then which length nothing greater can be imagined. Thou hast vnderstood (saith Dauid in the Psalmes) my Co∣gitations farre of. And a lit∣tle after: Thou hast knowen all the last thinges, and them of old. To wit, all thinges to come, and all thinges past. The bookes of the Prophets are full of most true and plain Predictions, which not they

themselues; but (as Zacharie saith) God spake by the mouth of his holy Prephets, that are from the beginning. This Prophecying therefore and foreseeing, is proper to God onely, as God himselfe sayth by Isay: Shewe what thinges are to come hereafter, and we shall knowe that ye are Gods. And to consider a fewe thinges of many: Isay spea∣keth in this manner: Thus saith the Lord to my Christ Cy∣rus, whose right hand I haue ta∣ken, to subdue the Gentyles be∣fore his face, and to turne the backes of Kinges, &c. In which wordes the Monarchie of the Persians is foretolde; and Cy∣rus the first King of the Per∣sians, is called by his proper

name: The reason also is set downe why God would ex∣alt Cyrus, to wit, because he should release the captiuitie of Babilon: All which thinges were fulfilled about two hun∣dred yeeres after. Daniel like∣wise, by the similitude of a great Statua, the head where∣of was of gold, the breast of siluer, the belly and thighes of Brasse, the feete partly of Iron, and partly of earth; doth plainely prophesie of the foure Monarchies of the Ba∣bilonians, Persians, Grecians, and Romans; and in the time of the last Monarchie, of the kingdome of Christ, to wit, of the Christian Church which should be greater then all those kingdomes. And

afterward he so plainely de∣scribeth the warres of the suc∣cessors of Alexander the great; that some Infidells thought those thinges were written after those wars were ended. And to omit the rest; Christ himselfe (in St. Luke bewailing the destruction of Hierusalem) doth likewise describe all thinges so plaine∣ly and particularly, as if he had bene to declare it as al∣ready past, and not as then to come: I let passe innumerable other Predictions, whereof (as I haue sayd) the bookes of the Prophets are full. But Astrologers, and all such South sayers that will seeme to be as it were Gods Apes, are vtte••ly to be reiected:

For it cannot be that they should foretell the truth in thinges that happen casually, and especially by election; vnlesse perhappes some time by chance: For seeing the will of God doth gouerne and ouerrule all causes both necessary, casuall, and free; and can when he pleaseth hinder inferior Causes: None can foretell the truth in any thing; but whom God shall be pleased to manifest his said will vnto, as often times he did vnto his Prophets. And this is so certaine, that the Deuills would be accoun∣ted Gods, chiefely because they founded Oracles, and foretolde thinges to come as St. Augustine doth wit∣nesse

in his bookes of the Citty of God. But that ex∣cellent Doctor of the Church in his booke of the Deuinati∣on of Deuills; doth plainely shewe, that their Deuination 〈◊〉〈◊〉 as false as their Diuinitie. For they foretell nothing plainely, but what themselues are to doe, or which being else where already done; they by the swiftnesse of their Na∣ture; report to those that dwell farre off, as a thing to be done, or by their long ex∣perience coniecture it to be done. After which manner, Mariners also are accustomed to foretell many thinges of the windes, husband-men of the weather, and Phisitions of diseases. And when the deuills

are asked of thinges to come which they knowe not: they vse to answere by circum∣stance of wordes and equi∣uocation. And when those thinges prooue false; they lay the fault on their interpreters or Southsayers. Therefore our Lord onely (whose Wis∣dome is endlesse) soundeth true Oracles, and foretelleth the truth in all things to come both casuall and by election.

Gods wisdome also is most high, and farre aboue the wisdome of men or Angells. Higth of wisdome is knowne by the Higth of the obiect, power, forme, and Act. The Naturall and proportionable obiect of Gods wisdome is his diuine essence, which is so

high, that it surpasseth the vn∣derstanding of men or An∣gells. And therefore the highest Angels cannot ascend to see God, vnlesse they be listed vp by the light of glo∣••y. For which cause God in the holy Scriptures is called inuisible: To the King of worlds immort••ll, inuisible onely God. Saith the Apostle in his first Epistle to Tymothie; And af∣ter he affirmeth also: That God inhabiteth light not acces∣sible. Power likewise which is in vs an accident; is in God a diuine substance and there∣fore higher without compari∣son then in vs. The Forme also is the higher the more it doth represent: and therefore those Angels which haue fewer and

more vniuersall formes, are said to haue most knowledge. How high then is Gods wis∣dome, which hath no forme but his owne Essence, which being simply one, suffiseth a∣lone for God to behold him∣selfe and all creatures which are made, shall be made or may be made? That wisdome moreouer is sayd to be most high, which knoweth most by fewest Actes: But God with one eternall sight, per∣fectly knoweth himselfe and all other thinges. Therefore the Wisdome of God is most high. Lift vp now thine eyes O my soule, and behold how farre thy knowledge is inferi∣our to the knowledge of thy maker: For thou by many

Actes discoursing to and fro, canst hardly knowe any one thing perfectly: But thy Ma∣ker doth by one Act perfectly and distinctly know himselfe and all other thinges. Yet thou which now art in darke∣nesse, mayst (if thou wilt en∣deauour) ascend so high by the winges of faith and Cha∣ritie; that after the laying a∣side of this mortall body: Be∣ing transformed from glory vn∣to glory, in the light of God thou mayst see God the light: And being made like to God, thou also with one eternall sight maist behold God in himselfe, and thy selfe and all other creatures in God. For what doth he not see (saith St. Gregory in his Diologues)

who seeth him that seeth all thinges. How great then shall be that glory, pleasure, and plenty, when being ad∣mitted to that inaccessible Light, thou shalt be partaker Of all the good thinges of thy Lord?

The Queene of Saba, when she heard the Wisdome of Salomon, and saw the excel∣lent Order of the seruantes of his house, was so astonished, that (as the Scripture saith) She had no longer spirit but Cryed out, Blessed are thy men, and blessed are thy seruantes, which stand before thee al∣wayes, and heare thy Wisdome.

But what is the wisdome of Salomon, to the Wisdome of God who Is the onely wise,

yea Wisdome it selfe? And what is the Order of his ser∣uantes to be compared with the Nine orders of Gods An∣gells, whereof Thousands of thousandes minister to him, and ten thousand hundred thousands assist him? Surely if thou couldest sauour these thinges but a little; thou wouldest most willingly doe or suffer any thing that thou mightest enioy God. Be thou humbled therefore in the meane while vnder the mighty hand of God, that he may exalt thee in the time of Visitation. Subiect thy vnderstanding to Faith, that thou mayst be exalted to Vision: Subiect thy will to obey the Commaundements, that thou mayst be exalted

into the liberty of the Glory of the chidren of God: Subiect also thy flesh to patience and labour, that being glorified, God may exalt it to eternall rest.

It remayneth that we con∣sider the depth of Gods Wis∣dome, which seemeth chiefly to consist in searching of Heartes and Reynes: To witt in the knowledge of mens thoughtes and desires, especially which are to come, whereupon we reade: Man seeth those thinges which ap∣peare, but our Lord beholdeth the heart. And, Thou onely hast knowen the hearts of the sonnes of Men. And, Thou hast vnderstood my cogitations farre off, my pathe thou hast

searched out, and thou hast foreseene all my wayes. And, He knoweth the secrets of the heart. And, The heart of Man is peruerse, and vn∣searchable, who shall knowe it? I the Lord that search the heart and reynes.

Which place the seauenty Interpreters haue translated, The heart of Man is deepe and vnsearchable. And St. Ierome expounding this place doth truely note, that Christ is prooued to be God, be∣cause he saw the heartes of men, which none but God can see. And Iesus seeing their thoughtes. But heeknew their cogitations. Why thinke you these thinges in your heartes?

Euery thought therefore and desire of man, (although it be present and really ex∣ist) is so deepe; that nei∣ther Angells, Deuills, or men can penetrate to the knowledge thereof: but yet a thought or desire to come, is much more deepe: For not onely are men and An∣gells vnable to penetrate it: but also the manner how God (who onely knoweth it) commeth to the know∣ledge thereof.

This did Dauid seeme to signifie, when hee said: Thy Knowledge is become mer∣ueilous of me. For that (Of me) in the Hebrew phrase signifieth Before me, or aboue me; so the sence is, Thy

Knowledge is more meruai∣lous, then I am able to vn∣derstand how it is. And therefore hee addeth: It is made great, and I cannot reach it; that is, It is listed aboue my knowledge, and I cannot by any meanes as∣cend to the vnderstanding thereof.

He speaketh of the know∣ledge of Future thoughtes, because he said before: Thou hast vnderstood my cogitati∣ons farre off, and thou hast forescene all my wayes, There∣fore hee addeth concerning the fore-knowledge of those Cogitations and wayes: Thy Knowledge is become meruai∣lous of me, it is made great and I cannot reach to it.

Some one perhappes will Answere, and say: That God seeth these thoughts to come in his Eternitie, in which all thinges are present; or in the Predetermination of his will: but if it were so, then should not this knowledge be mer∣ueilous. For wee also know what we intend to doe here∣after, or what we haue now in hand.

But the Scripture saith that God searcheth the Heart and Reynes, and there seeth what man thinketh or desireth, or what hee will thinke or de∣sire hereafter. And it is very admirable how God by searching the Heart and reynes, can see y^• there which yet is not, but dependeth

of the freedome of the Will whether it shall be there or not.

As therefore it belongeth to the height of Gods pow∣er, to make something of nothing, and to call those thinges which are not, as those thinges which are: So likewise it belongeth to the depth of his Wisdome by searching the Heart and Reynes, to see that there which as yet is not, as if it al∣ready were, because doubt∣lesse it shall be.

But because I vndertake not to dispute questions, but to stirre vp and cleuate the soule to God; be thou therefore stirred vp my soule, and Lift thy selfe aboue thy

selfe, as Ieremy exhorteth.

Thinke of the profound depth of Gods Wisdome which searcheth the secrets of the heart, and seeth there many thinges which the heart it selfe seeth not.

O blessed Peter when thou saidst vnto our Lord: Though I should dye with thee, I will not de••re thee, Surely thou spakest not with a double heart, but truely and sinceerly as thou didst thinke; Neither didst thou see that frailty in thy heart, which thy Lord saw in it when hee said: Before the Cocke crowe twice, thou shalt deny me thrice. For thy most skilfull phisition saw the infirmity of thy heart

which thou sawest not, and that was true which the phi∣sition fore-tolde, and not that which the patient boa∣sted. Thanke therefore thy Phisition, who as hee fore∣saw and fore-tolde thy dis∣ease: so by a powerfull me∣dicine inspired from aboue into thy penetent soule, he soone cured it.

O Good, ô pious, ô most wise, and most mighty Phi∣sition: From my secret sinnes clense me. How many sinnes haue I which I doe not be∣wayle, nor wash with teares because I see them not?

Giue me thy grace where∣with thou searchest heartes and reynes: And my cuill thoughts desires, and workes

which I see not (thou which seest them) shew me; and looking backe mercifully vp∣on me; produce in me a Fountaine of teares, that while time serueth they may be clensed and washed away by thy grace, Amen.

THE THIRTEENTH STEPP, From the Consideration of Gods practicall Wisdome.

WE haue considered y^e speculatiue Wis∣dome of God: Let vs now consi∣der his practicall wisdome, which also we may call Effe∣ctiue. This Wisdome hath her Bredth, Length, Height, and Depth.

The bredth is knowne by the Creation, the length by the Preseruation of thinges crea∣ted, the height by the worke of Redemption, the depth by Prouidence & predestination

And to begin from the Creation, God hath made all thinges in wisdome, as it is said in the Psalme: And hath pow∣red her out vpon all his workes as Ecclesiasticus writeth. As therefore by the Creation of all thinges of nothing, wee knowe the power of their Maker: So likewise by the admirable work-manshippe which we beholde in euery one of them, we wonder at the wisdome of the same Ma∣ker. For he hath disp••sed all thinges in me••sare, ••nd number and weight as the wise Man saith. And with this sauour God hath season•••• al•• things, that thereby we may 〈…〉〈…〉 to knowe 〈…〉〈…〉, a••••∣able, and des••••••able W••sdo••••

it selfe is. All creatures there∣fore haue a certaine measure, number and weight: First to distinguish them from God; who hath no Measure, be∣cause he is immense: nor Number because he is most perfectly and simply One in Essence: Nor Weight because his prise and value exceedeth all estimation.

Secondly, for that they are good and beautifull as Moyses truely sayd: God saw all things that he had made, and they were very good. All thinges there∣fore haue that Measure which is needful for them to obtaine the end for which they are made, in such sort, that there can be no addition or sub∣straction therein, but forth∣with

the thing becommeth deformed, vnprofitable, and lesse good then before. God made all thinges good in their time (saith the Preacher) Wee cannot add any thing, nor take away any from those thinges which God hath made that he may be feared. God therfore hath giuen to the heauen a most large Measure, that it might containe all thinges belowe within the compasse thereof: To the ayre much lesse then to the heauen: yet greater then to the earth and waters which make one Globe enclosed round about by the ayre. To an Elephant he hath giuen a great measure of body, that he might be a∣ble to carry great burthens,

and Castles full of men. To a Horse a body somewhat lesse, because he is to carry but one ryder. Birdes he hath made small, that they might hang their Neastes v∣pon the boughes of Trees. Bees and Antes the least of al, that they might ••ide them∣selues in their Hiues, or in holes of the earth. The like we may say of Number, God hath made but one Sunne, because one Sunne suffised to giue light to the whole earth, and with his brightnesse to make the day. He made al∣so but one Moone, because one Moone suffised to giue light in the night: Yet would he haue many starres, that when as the Sunne and Moon

were both absent (as at their comunction it happeneth) they might in some sort put away the darkenesse of the night. Neither hath he one∣ly assigned a necessary Num∣ber to all thinges ingenerall, but also hath appointed to each thing in particular such Number of partes, that there can nothing be added or ta∣ken away. God hath giuen a man two eyes, two eares, two handes, two feete, one nose, one mouth, one breast, one head: And he hath ap∣peared a very beautifull and comely creature: Change this order: Let a man haue one eye, two noses, one ••are, two mouthes, one hand, one foote, two breastes, or two

heades, and nothing can be more vnseemely, or more de∣formed.

Moreouer God hath giuen Weight, to wit that estimati∣on to euery Creature as the Nature thereof doth require. By the name of Weight or price we vnderstand such qualities as make thinges good and pretious: And they are in number three: Ne∣cessary partes that nothing be superfluous or defecture: Commensuration or an apt proportion of partes: And an externall amiable colour of the body, with such inter∣nall vertues as shall be profi∣table and necessary for diuers actions. But it is merueylous to consider what vertue God

hath giuen to sundry very small and slender Creatures, that as his power is in great, so his wisdome might be seen in small-thinges. Who can conceaue what vertue is in a graine of Mustard-seede? which is the least of all seeds, so that the eye can hardly dis∣cerne it: and yet so great a tree lyeth hidden therein: That the Foules of the 〈◊〉〈◊〉 come and dwell in the braunches thereof as the Truth speaketh in the Gospell. Neither is this proper to Mustard seede onely; but common to all other seedes in whose vertue lyeth hidd the roots, st••mms, branches, leaues, blossomes and fruite of great trees.

Truely if we did not know

this by experience, we should not easily perswade men, that from so small a seede, so many sundry great thinges could euer spring. Who likewise would imagine that an Ant, a Ghat, a Hea, and such small c••••atures, had seete which speedily mooue, a head, a hart, inward and outward senses, and prudence and iudgement after their manner although very vnperfect? Who also would suppose that in these and such like small creatures there should be such force to pierce and enter the quicke flesh that they become not onely very troublesome to men, but also to Elephantes and Lyona whome they terri∣fie? Great therefore is our Lord,

and great is his Wisdome both in great thi••ges and in small.

The Prince of Phisitions (although an Ethnicke) did sometimes wonder at the cunning workmanship which God hath wrought in a mans hand; and cryed out in praise of the Maker. What oughtest thou then O Christian to doe, who seest that not onely the bodies of men and other li∣uing creatures; but also the heauens, the starres, the An∣gells and the immertall soul••s of men, are made with vncre∣dible Wisdome by the same most w••se Creator?

Moreouer the length of his Practicall wisdome appeareth in the prese••••ation of things,

as the breadth therof in their Creation: but especially of such as are corrupti∣ble.

First then if any one will but consider how God nou∣risheth and causeth hearbes, plantes, beastes, and the bo∣dies of men to growe, and preserueth them to the vtter∣most; he cannot but with a∣stonishment wonder at Gods Wisdome. For with earth and water he nourisheth hearbes and plantes; and causeth that the nourishment doth passe from the roote to the stock, and from the stock, it is drawne vp by a certaine vertue to the boughes, leaues, and fruite: so that it ••unneth into euery part after an

admirable manner. Men likewise and some beastes he nourisheth with hearbes, A∣ples and with the flesh of beastes, and causeth the nou∣rishment to enter and passe through all partes of the bo∣dy with such facilitie and de∣light as may seeme vncredi∣ble. God dealeth like a learned and gentle Phisition; who tempereth his medicines in such sort, that the Patients may receaue them not onely easily but also willingly. For meates doubtlesse are Medi∣cines, which vnlesse men re∣ceaue often, they cannot e∣scape death. But God our most louing and skilfull p••i∣sition, hath first giuen a taste vnto meates, that they may

be taken with delight; then he hath multiplyed them with infinite variety, to take away yerksomnesse: And lastly af∣ter diuers alterations in the mouth, stomach, liuer and hart, he changeth the meate into so thinne a iuyce, that it passeth without s••ission or paine through all the veynes and pores of the body vnto all the partes of the flesh, bones, and synnowes, euen when we sleepe and feele it not. The Philosophers won∣der at the Wisdome of Na∣ture when they consider these thinges. But what Wisdome can there be in thinges without life sence and rea∣son? Therefore not the wis∣dome of nature bur the

wisdome of God is to be ad∣mired, who made nature, and found out the way how these merueilous thinges might be done. Heare the wisdome of God speaking in the Gos∣pell: Consider the Lillies of the field how they growe: They labour not, neither doe they spinne, and God doth so clothe &c. Therefore not the wis∣dome of Nature, but God maketh the Lillies to growe, and as it weare clotheth them with so comely garments. Which also may be said of the nourishment and growth of all liuing creatures as the Apostle witnesseth saying: Neither he that planteth is any thing, nor he that watereth: but he that giueth the increase God.

And if the Wisdome of God doth feede, nourish and preserue Plantes and Beastes in this mortall life after so ad∣mirable a manner, thinke if thou canst O my soule how God doth feede the mindes of Angells and Men in eter∣nall life? For on Earth wee are fedd with earthly meates, albeit they are seasoned by Gods Wisdome: But in Heauen, Wisdome it selfe is the meate and drinke of those that liue for euer.

O Happy shouldest thou be, if thou couldest through∣ly vnderstand what it is: God shall be all in all; what (I say) it is that God the chiefe Happinesse shall be to all the Saintes, meate, drinke,

cloath, life and all thinges whatsoeuer. Surely thou wouldest loathe all thinges present, and onely Minde and seeke the thinges that are aboue.

But let vs proceed. It also resembleth a Miracle, that for the preseruation and conti∣nuance of Mans life; God hath giuen to very small thinges, a very long and con∣tinuall motion without inter∣mission. Men take great paines to make the wheeles of a Clocke runne by force of weights foure and twenty houres.

How great then is the Wis∣dome of God, who causeth the nourishing Facultie to worke without ceassing so

long as men, beastes, or trees doe liue? And the longues and pulses to mooue conti∣nually seauenty yeares and more. For of necessitie the ••ourishing facultye must worke, and the longues and pulses must mooue from the first entrance into life, vntill the end thereof. Those there∣fore that liue vntill soure∣score or ninetie yeares of age, must of necessitie haue their longues and pulses mooue all that while. And before the sloud when men liued nine hundred yeares, their longues and pulses (which are thinges very small and soone out of temper) wrought nine hundred yeares without rest or intermission.

Truely, they that wonder at these thinges and doe not re∣uerence and adore Gods Wisdome in them, are doubt∣lesse depriued of all light of Wisdome.

Moreouer, albeit Gods Wisdome can without the labour of men and beastes and without the ministerie of the Sunne or other secon∣dary causes, produce and preserue herbes and trees, so that all liuing creatures might haue meate in readinesse: yet it pleased him to vse the ser∣uice of secundary causes, and the labour and industry of men and of beastes, that none might be idle; but that euery one might exercise their strength.

He would also that among men some should be rich, and some poore, that they all might haue occasion to loue vertue, and to be tyed toge∣ther in the bond of Charity.

For the rich may therefore vse Mercy and Liberality: and the poore, Patience and Humility. The Rich also need the labour of the Poore, to till their fieldes, to feede their Cattle, and by diuers trades to prouide such things as euery one hath neede of.

The Poore againe want the helpe of the Rich, to giue them money and meanes to prouide for themselues meat, drinke, cloath, and other necessaryes. Neither is there any canse why the poore

should complaine of Gods Wisdome: For God (who knoweth all and loueth all) hath giuen to euery one what hee fore-saw, to be most con∣uenient for them, to obtaine euerlasting life.

As earthly Phisitions com∣maund some of their Pati∣ents to be let bloud: & others to drinke wine, eate flesh, and vse recreation. Many poore folkes doubtlesse shall now be saued, who if they had bin rich, had perished eternally.

And although the rich may also be saued, if they seeke to be rich in Good workes, and giue that willingly which they receiued of our common Lord, not to hide but to be∣stow: Yet it cannot be

denied, but that pouertie is a safer, plainer, and shorter way to heauen, then wealth. Our heauenly master doth not deceaue vs who saith: Amen I say to you, that a rich man shall hardly enter into the king∣dome of heauen. And a∣gaine, Blessed are yee poore: for yours is the ••ingdome of God: and woe to you that are rich, because you haue your consolation.

Neither doth the Apostle deceaue vs, who in his first Epistle to Timothie saith: They that will be made rich, fall into tentation and the share of the deuill, and many desires vnprofitable and hurtfull, which drowne men into destruction and perdition.

And what our Lord and his Apostles taught by word, they confirmed also by ex∣ample. For our Lord saith of himselfe: The Foxes haue holes, and the Foules of the ayre neastes: but the Sonne of Man hath not where to repose his head. And the Apostle saith of himselfe & his fellow Apostles: Vntill this houre, we doe both hunger and thirst, and are n••ked, and are beaten with buffets, and are Wanderers. That is, haue no bouse of our owne. Neither ought we to doubt but that y^e wisdome of Gods Son & of his Disciples chose the plainest and safest way vnto life: But because, the number of fooles is insinite. Few choose this way willingly;

but many declyne from it with all their affection and power.

Lastly the length of Gods wisdome is seene, in that as it is it selfe eternall, so it hath engrafted in all thinges a most liuely instinct to pre∣serue themselues, and to pro∣long their life and being as long as they can. Wee see men, (when they perceaue themselues to be in danger of their liues) endeauour their vtmost, and spare no cost or labour to preserue the same. We see beastes to sight, and striue euen aboue their strength with those that o∣uer master them, rather then they would loose their liues. We see a burning

candle when it is almost out, rayse vp it selfe two or three times, and send forth a great flame, that it may seeme to striue as much as it can, not to goe out. We see droppes of water hanging some-time vpon wood or stone to be∣come round, and to holde themselues together as long as they can, least they fall and perish.

We see heauie thinges against nature to ascend, and light thinges to de∣scend least Vacuitie should happen, whereby they be¦ing seuered from the rest of thinges, could not be pre∣serued. But the loue which God hath giuen to parents toward their young

is so admirable, that it may seeme vncredible. We see the Hen feede her Chickings, and fast her selfe; and though she be weake and seeble, to sight most eagerly against the Kytes, Dogges, and Foxes. And what labours and throwes women willing∣ly endure to bring their chil∣dren into the world, and after vp in the world, we all knowe. The cause of this is the Councell of Gods Wisdome, who to main∣taine this propagation as a shadowe of his Eternitie; hath en••rasted in brute and wilde beastes, and in all hu••ing Creatures that haue sence, a most vehement loue towardes their young ones.

For seeing there are many kindes of Beastes and Fowles which men seeke to destroy either for gaine, as Hares, Bores, Stagges, Thrushes, Quayles, Partriges, and al∣most all kindes of Fishes: or least they should doe hurt, as Wolues, Foxes, Serpents and other without number the like: Many of those kindes of Creatures should haue pe∣rished long since; If Gods wisdome had not by this Loue prouided for their pre∣seruation and propagation.

If then the Naturall loue of all liuing thinges to this short and troublesome life be so great, what ought our Loue to be to the Blessed and eternall Life? O blindnesse

and folly of Man.

All thinges striue euen a∣boue their strength to pre∣serue this short life which is but a Shadow of eternitie: and Man that hath reason will not striue (I say not aboue but according to his strength) for the Eternitie of a most happy life. All thinges by instinct of Nature feare and eschue temporall Death aboue all Euill: And man who is in∣dued with reason and taught by Faith, doth neither feare nor eschue Eternall death, as he doth Temporall euills.

Truely therefore said the Preacher: The number of Fooles is infinite. And truely also said the Truth in the Gos∣pell: How narrow is the gate,

and straite is the way that lea∣deth to L••fe: and few there are that sinde it.

The Height of Gods Pra∣cticall Wisdome is seene in the worke of our Redempti∣on. Non satisbar &c. I was not filled (saith St. Augustine) with thy adm••rable sweetnesse, to consider the height of thy Councell touching the saluation of Man-kinde.

And surely it was a most high Councell by the Igno∣minie of the Crosse to repaire all the damages which the Craft of the Deuill had cau∣sed by the sinne of the first man; and so to repaire them, that the worke repaired be∣came more beautifull, then it was before the reparation.

Foure Euills were caused by the sinne of Adam. Iniu∣rie to God by his Pride and Disobedience: the punish∣ment of him, and of all Man∣kinde by the losse of Gods grace, and of eternall Happi∣nesse: The sorrow of the Angells to whom the Iniury done to God, and the misery fallen to Man did very much displease: The tryumph of the Deuill and of all the wic∣ked Spirits, who reioyced to see Man ouercome and cast downe by them.

All these Euills the Wis∣dome of God by y^e mistery of the Crosse tooke away, and turned them to greater good: so that, not without cause the Church singeth: O happy

fault which had such a Red••e∣mer. For if a Taylor could by putting in some other costly peece, so amend a pre∣cious new garment rent and torne, that it should appeare more beautifull and precious then it was before, it might truely be called a happy ren∣ting which gaue occasion to such mending.

Adam therfore being wax∣en proude by the crast and enuy of the Deuill; sought to be like God, and broke his Commandement; And so af∣ter a sort tooke vnto himsel••e Gods honour.

But Christ the second A∣dam, Humble! himselfe made obedient vnto death; And re∣stored vnto God much greater

honour then the first Adam by his pride and disobedience had taken away. For Adam was a meere man, and if hee had obeyed, it had bin in a small matter. For what great matter had it been for our first Parentes to haue abstained from the Fruite of one for∣bidden Tree, hauing plenty of many more excellent? Therefore their sinne was the greater, in that their obedi∣ence was in a thing easie and of no labour to performe.

But Christ was God and Man, and humbled himselfe to obey God his Father in a thing most hard and labori∣ous, to witt, in the death of the Crosse, which was full of paine and ignominie.

Wherefore if we consider the eminency of the person, and the depth of his Humility and Obedience, nothing can be imagined more to Gods honour and glory, nor more meritorious then that Humble obedience of Christ. For which cause our Lord said most truely in the Gospell: I haue glorified thee vpon earth. For Iesus Christ did glorisie God his Father with vnspeakable glory before the Augells of heauen and before all the Soules of the Prophets and others to whom these things were knowne. And if the Angells at Christs birth for the humility of the Crib did sing: Glory in the Highest to God. With greater ioy did

they sing it for the humility of the C••••sse.

Moreouer, Man if he had not sinned, had obtained at the most but to be equall with Angells: but now by the Redemption which is in Iesus Christ, man kinde hath obtained, that a Man being exalted aboue Angells, sit∣reth at the right hand of God and is become the Lord both of Angells and of men. For so of Christ writeth St. Peter the Apostle in his first Epistle: B••ing gone into Heauen, An∣gells and Potestates, and pow∣ers s••b••••cted to him. And his f••llow Apostle St. Paul to the Philippiaes: For the which thing God also hath exalted him, and hath giuen him a name

which is aboue all names: that in the name of Iesus euery Knee bowe of the coelestialls, terrestri∣alls, and infernalls. There∣fore the Sonne hath glorified the Father after an vnspeake∣able manner by the humility of his Passion; And the Fa¦ther hath also after an vn¦speakable manner glorified∣the Sonne by exalting him vnto his right hand: Which glorification hath in such sort redounded vnto all man∣kinde; that truely they are most vngratefull which ac∣knowledge not so infinite a benifite, and giue not God thankes therefore. Yea not onely Christ God and man: but also his blessed Mother is exalted aboue all the quires

of Angells, though she be not God, but a humane Creature. Wherefore men hauing recei∣ued more glory then they should haue had if the first man had not sinned, may iust∣ly cry out: O happy f••ult which had such a Redeemer. Moreo∣uer, as the holy Angells were made sorrowfull for the Fall of the first man, as for y^e grie∣uous mishap of their younger brother: so likewise they were made glad through the Copi∣ous Redemption wrought by Christ. For if there be ioy in ••eauen Before the Angells, vp∣on one sinner th•••• doth pennance, how much greater may we beleeue was the ioy before those Angells, when they saw Gods iustice fully satisfied by

Christ a man for man-kinde, and by the key of the Crosse the kingdome of Heauen o∣pened to all beleeuers? Nei∣ther may we suspect that the holy Angells did repine be∣cause God had exalted Christ a man, and the Blessed virgin aboue them: For there is no enuy in the Angells, but they are full of most feruent chari∣ty; And Charity enuieth not, is not puffed vp, is not sorrow∣full for anothers good: but reioyceth with all the righte∣ous for their happinesse no lesse then for her owne. The Church therfore truely sing∣eth: Mary is assumpted into Heauen, the Angells reioyce It saith not are sorrowfull: But the Angells reioyce to se••

the Virgin mother of God ex∣alted aboue the Quires of An∣gells, to the Heauenly King∣domes.

The Angells knowe also that God hath done it most iustly, who doth all thinges in perfect Wisdome and Iustice: and their will is so vnited to Gods will by the vnseperable bond of Loue; that whatsoe∣uer pleaseth him, pleaseth them likewise, and can neuer displease them.

But the Deuill who trium∣phed for a time, because hee had ouercome and cast down the First man: became after more sorrowfull for y^e victory of Christ a Man, then he was ioyfull before. For by y^e vict∣ory of Christ it was brought

to passe, that now not onely men as Adam was; but al∣so women and children in∣sult and tryumph ouer the Deuill. It had beene no dis∣honour to the Deuill to haue beene ouercome by Adam in Paradice, when he had no ignorance nor infirmitie, but was armed with originall iustice, which did in such sort subordinate his sensuall part vnto reason, that it could not rebell, vntill his minde first rebelled a∣gainst God. But for the Deuill to be now ouercome by a mortall man that is a Pilgrim, and subiect to ig∣norance and concupiscence, is a uery great dishonour. And yet he is so ouercome

by the grace of Christ that many haue triumphed in cha∣stitie, patience, humility, and charitie, although, he ceaseth not dayly to cast his fierie Dartes of tentations and per∣secutions. And heerein the Highth of Gods wisdome is exceedingly to be admired. For God foresawe that the contempt of temporall riches, of fl••shly pleasures, and worldly honours (Which are the snares of the deuill and drowne men into destruction and perdition) was behoouefull for man-kinde against the de∣ceites of the deuill; What therefore did he to make them forsake these thinges and to loue their contraries, to wit, chastitie, pouertie,

humilitie, patience and con∣tempt of the world? Him∣selfe descended from heauen, and taking the forme of a ser∣uant, made this bitter Medi∣cine (which was behoouefull for man that was sicke) be∣come so pleasant & sweet by his example, that many men now loue fasting, better then feasting, pouertie then riches, virginitie then Wedlocke, martyrdome then daintinesse, to obey then to commaund, and to be humbled then to be exalted. For who seeing God inshape of man to be poore, humble, patient, contment, and (which is most meruey∣lous) nayled to a Crosse, and willingly shedding his preti∣ous blood to die for man∣kinde,

will not be encoura∣ged to follow him?

This was the high inuenti∣on of Gods wisdome where∣of Is••y prophesieth saying: M••••k his inuentions knowne a∣mong the people. Yet notwith∣standing, this high wisdome of God seemeth solly not onely to the wise men of this world (as the Apostle saith in his first Epistle to the Corin∣thians) but also to carnall and fensuall men, who beleeue in Christ but refuse to follow the steppes of Christ, whom the same Apostle calleth: The enemies of the Crosse of Christ.

But thon O my soule en∣deauour to sucke hony out of the rocke and Oyle out of the hardest stone; that is,

wisdome out of folly, the wisdome of God out of the folly of the Crosse; search diligently and attentiuely who he is that hangeth on the Roode, and why he so han∣geth; and when thou hast found it is he That sitteth vpon the Cherub••ns, yea, Who sitteth on the right hard of the maiestie in the high places, thou shalt soone vnderstand that he hangeth not there for his offences, nor because of his weakenesse or the power of others: but voluntarily through his feruent desire to satisfie Gods iustice for the sinnes of all the world; for the honour and glo∣ry of God the Father: for the eternall saluation

of the Elect: And as the A∣postle speaketh: That he might present to himselfe a glo∣rious Church; not hauing spott or wrincle. And lastly for thy sake, Because he loue thee, and deliuered himselfe for thee, a sacrifice and oblationt. God in∣to the odour of sweetnesse: When as (I say) thou shalt finde these thinges most true: Loue from the bottome of thy hart such a Benefactor: Seeke to follow him, and be∣gin to thirst feruently after the glory of God, and the sal∣uation of all nations, but e∣specially after the beautie and glory of the whole Church and thine owne eternall sal∣uation. Beginne throughly to hate iniquitie, and to thirst

after puritie of hart and per∣fect iustice, that at length thou mayst also desire to be partaker of thy Lords Crosse in tribulations and afflictions; that heereafter thou mayst rise with the iust to glory, and not with the wicked to pu∣nishment.

There remaineth the depth of Gods practicall wisdome which consisieth in his proni∣dence, predestination, and indgements. For it is writ∣ten: Thy iudgements are great depth. First then Gods pro∣uidence is very admirable, be∣cause he gouerneth all Crea∣tures immediately, and di∣recteth them to their endes: ••e (saith the wise Man) hath equally care of all, that is, God

without exception hath care of all, so that A Sparrow shal not fall vpon the ground with∣out Gods prouidence as our Sa∣uiour saith: Truely one chiefe Pastor may gouerne all the Christian world by generall prouidence: but not by par∣ticular, which comprehen¦deth euery Christian; and therefore he calleth many Bi∣shops to take part of the Charge: And one king may gouerne many Pro∣uinces ••••y generall proui∣dence, but not by parti∣cular which concerneth e∣uery subiect, and there∣fore he hath many vize∣royes, Deputies, and Pre∣sidentes. But God hath as much care of euery

one in particular, as of all ingenerall, and of all in ge∣nerall as of euery one in particular. A Sparrow is not forgotten of God. The haires of our head are all numbred by him, and not one of them shall perish. The young Rauens being forsaken of their Parents are not forsaken by God.

How safely therefore mayst thou rest my soule in the bosome of such a Father? Although thou were in darkenesse? A∣mong the mouthes of Ly∣ons and Diagons? A∣mong innumerable legi∣ons of spirits? Cleaue one∣ly therefore to him in t••ue loue, holy feare,

certaine hope, and assured faith. Neither doth Gods prouidence take care of thinges present and particu∣lar: but Reacheth from end to end mightily, and disposeth all thinges sweetly. For which cause God is called The King of worldes: For he hath ap∣pointed the Order of worldes, and disposed the successions of Kingdomes, and the chan∣ges and varietie of seasons from all eternitie. To God nothing can happen strange, vnlooked for, or vnthought of: But the cogitations of mor∣tall men are fearefull, and our prouidences vncertaine as the wise man saith. For of thinges to come we haue but vncer∣taine coniectures: but God

knoweth all thinges to come as certainely as thinges past and present, and disposed in his minde before the making of the world, the order and succession of all thinges. Therefore our holy Mother the Church doth publiquely and securely affirme: That Gods prouidence erreth not in the order and disposition of thinges.

But because the reason of Gods prouidence is most se∣cret, And his iudgements are great depth, it commeth to passe, that some seeing many euills to be committed a∣mong men and left vnpuni∣shed: fall to beleeue that either humaine affaires are not gouerned by Gods pro∣uidence, or els that those

euills are done by the will of God. Both which opinions are wicked; but the latter is the worst as St. Augustine writeth: And such runne in∣to the downefall of these er∣rors, who behold Gods pro∣uidence in part, and in part behold it nor. For whereas they ought to expect the end of thinges which at the day of iudgement shall be made manifest vnto all: they iudge rashly before the time, and are greatly deceaued. Therefore the Apostle cryeth out in the Epistle to the Co∣rinthians: Iudge not before the time, vatill our Lord doe come, who will ligh∣ten the hidden thinges of larkenesse, and will manifest

the Councell of heartes. Saint Augustine declareth this by an excellent similitude: Si quis in vermi••ulato pauimento &c. If one (saith he) should beholde in a chequered Paue∣ment the workemanship onely of one small peece thereof; hee might blame the Workeman as ignorant of order and composi∣tion; to wi••t, because he seeth but one little parcell of the worke; but the greatest part he seeth not. But if hee saw all the partes and their cohaerence: hee would doubtlesse very much commend both of the worke and the Workman.

Euen so many see the wic∣ked pro••••••••, and the ••ghte∣ous punished and 〈◊〉〈◊〉: but they know not what God

doth reserue hereafter for the iniquity of the wicked, or for the patience of the righte∣ous: and therefore they blas∣pheame with them which in Iob said: God walketh about the Poles of Heauen, neither doth hee consider our thinges.

And with others which in Malachy say: Euery one that doth euill is good in the sight of our Lord, and such please him.

Saint Augustine vseth also another similitude taken from Verses. For if when one heareth an heroycall verse, he should say in the beginning or in the midst thereof, that the verse was not good, hee might iustly be reprehended of folly: for he should ex∣pect vntill all the sillables

were sounded; and then he might finde fault therewith if it pleased him not: Euen so, they are most fonde who dare discommend the most order∣ly prouidence of God, before the whole course thereof be runne out.

Therefore my Soule if thou be wise, endeauour all thou canst that Euill be not done, for so doth God command thee: but why he suffereth euill to be done leaue it to his Iudge∣ments, which may be Secret but neuer vniust.

But although the Reason of Gods prouidence in go∣uerning humane affaires is ve∣ry deepe: yet the reason of his Eternall predestination and reprobation is deeper

without comparison. For why, God filleth many of the wicked with temporall goods and leaueth their sinnes vn∣punished in this life: And againe, why he suffereth ma∣ny Innocents to be pressed with pouerty and to be vn∣iustly afflicted, tormented and killed, we cannot truly search out the particulers: but we may assigne some probable generall cause. For God of∣ten causeth the wicked to a∣bound with temporall goods, to reward some of their good morall workes, albeit be will not giue them eternall life: or to allure them thereby to be conuerted from their sins, and be brought to the hope and desire of eternal benefits.

Sometimes also be punisheth not their sinnes in this life, because he will sufficiently punish them in Hell. But the righteous he suffereth to be afflicted with pouerty, igno∣miny, and diuers other vexa∣tions, as well to purge their light sinnes in this life: as al∣so to reward their patience, humility, and other vertues with greater glory in Eternall life. But why God loued lacob and l••ted Esau before they diel either good or euill who can tell? And this is that which the Apostle won∣lieth at in his Epistle to the Romans. For they were twinnes, Brothers borne of the same Father and Mother: and yet God by predestination

loued the one, and by repro∣bation hated the other. And least perhappes some might say that God fore-saw the good workes of the one, and the euill workes of the other: the Apostle preuenteth this answere saying: This was done that the purpose of God accor∣ding to election might stand.

And he alleageth the wordes of God in Moses: I will haue mercy on whom I haue mercy: and I will shew mercy to whome I will shew mercy.

Who also will not wonder, that one should perseuer a long time in good workes as Iudas the Traytor, and at the end of his life giue ouer and perish: And another to con∣tinue a long time in euill

workes as the good Theefe, and at the end of his life be conuerted and goe into Para∣dise? But thou wilt say: Indas betrayed Christ, and the Theefe confessed Christ. It is true: but could not Christ haue lookedon Iudas as hoe loo∣ked on Peter? And inspired Iudas with that powerfull Grace which no hard heart can refuse? And could not Christ haue giuen Faith & re∣pentance to both the Theeues which were hanged with him as he did to one of them: or suffer them both to dye in their sinnes, as he suffered the one of them? Who likewise can tell the reason why God taketh away some, least Malice should change their vnderstan∣ding

as the wise man speaketh of Enoch: And many he ta∣keth not away, but suffereth them to fall from vertue to vice, and to end their dayes th••••in? What shall we say of whole Nations, some whereof are very soone, o∣thers very long before they be called vnto the Faith with∣out which none can be ••aned? For hee that beleeueth not it al∣ready iudged. And as the A∣postle speaketh: Euery one whosoeuer shall innocate the 〈◊〉〈◊〉 of our Lord, shall be saued. How then shall they inuocate in wh•••• they haue not beleeued? O•• how shall they beleeue him whome they haue not heard? And how shall they heare with∣out a Preacher? but how shall

they preach vnlesse they be sent?

These are therefore most high and deepe Secrets which the eternall Father hath hidde in the Depth of his Wisdome, whereat the Apostle wonde∣reth but declareth them not when he saith: O depth of the riches of the wisdome and of the Knowle••ge of of God: how incom∣prehensible are his iudgements, and his wayes vns ••••chable? For who hath knowne the minde of our Lord? or who hath bin his Counceller? This onely is lawfull for vs to know: That in God there is no iniquity: And that at the last day there shall be none but shall ••••ely say: Thou art iust O Lord and th•• Iudgement right.

Moreouer this Secret is pro∣fitable

to vs all: for hereby it commeth to passe, that the wicked shall not dispaire of their saluation, nor the righ∣teous presume therof. Good men also shall not be hope∣lesse of the conuersion of the wicked, but pray for all, and carefully seeke their saluati∣on. And againe none (how good and holy soeuer) shall haue occasion to be proude, but with Feare and trembling worke their saluation.

And thou my soule (hauing considered all these thinges) Labour by good workes to make sure thy vocation and election, as St. Peter the Apostle doth admonish thee in his last Epi∣stle. But what those good Workes are which make sure

thy Vocation and Election, St. Iohn the Apostle teacheth thee when he saith: My little Children let vs not loue in worde nor in tongue: but in deede and truth. For Charity is a vertue with which none shall be damned, & without which none shall be saued. And it is shewed by the Workes, to witt, when one doth giue almes to the poore, or forgiue his enemies, for the true loue of God and his neighbour; and not for hope of temporall teward; or for inordinate loue to the Creature.

And because it is not enough to begin well: But hee that shall perseuer to the end, he shall be saued: Therefore the A∣postle saith: Labour, That is,

attentiuely, carefully, and di∣ligently follow the businesse of your Eternall saluation.

And truely there is no signe more probable of Gods ele∣ction, then when a m••n (be∣ing more carefull of his salua∣tion then of any other thing) prayeth continually vnto God for the guift of true repen∣tance, true humility, perfect charity and perseuerance vnto the end: and not being con∣tent with prayer onely, stn∣ueth also all he can to seeke and finde The Kingdome of Heauen and the iustice thereof. As our Sa∣uiour doth exhort.

THE FOVRETEENTH STEPP, From the Consideration of Gods mercie.

THe holy Ghost doth in holy scripture meruey∣lously commend the mercy of God; in so much that he doubteth not to extoll it aboue all Gods workes: For so faith the Prophet Dauid: Orr Lord is sweete to al••: and his commise∣ratiors are euer all his workes. we shall easily deicerne the greatnesse of th•• diuine at tribute, if we consider s••••e∣what attentiuely, the br••a••••h, length, higth, & depth, therof.

The breadth of Gods mercy is seene in that he onely can take away all miseries, and from all creatures he taketh away some for the loue he beareth them, and not for any profit to himselfe. Crea∣tures indeed can take away some miseries: as bread hunger, drinke thirst, cloathes nakednesse, knowledge igno∣rance, and so of the rest: but no creature can take away all miseries.

Moreouer, there are some miseries the greater, the more secret and inward they are, which God onely can reme∣die. Such are the subtile de∣creates of the Deuils who are many, mighty, and much in∣censed against vs. Such also

are the errors of our minde and conscience, which we in our selues see not: But often∣times are deceaued, thinking our selues very sound when as indeede when we are very sicke.

Who can deliuer vs from these miseries, but onely our Almighty phisition? And he also doth often mercifully de∣liuer vs from them without our knowledge: for which cause we all may iustly be said vnkinde to God, as our Lord himselfe doth witnesse when he saith: That his hea∣uenly Father is Beneficiall vpon the vnkinde and the euill. For we scarcely knowe the least part of Gods benefits, and therefore we thanke him not

for them with such deuotion and humilitie as we ought. Creatures moreouer cannot take away all miseries but onely a fewe: nor from all but from a few: but God can take away all miseries from all: and albeit he doe not so; yet there is none but is in some sort partaker of his mer∣cie.

Truely therefore saith the Prophet: The earth is ful of the mercie of our Lord. The Church also in her prayer saith: O God to whom it is proper to haue mercie, &c. For he can take away mi∣serie properly who wanteth misery: and he can take a∣way all unseries from all, who wanteth all miserie:

And that is God onely, who is a pure Act whose Effence is Happinesse.

O my soule if thou coul∣dest conceaue what the life of thy God is, which is exalted aboue a I miserie and is Hap∣pinesse it selfe: How ••••weul∣dest thou sigh from thy hart to be in the b••some thereof, that of thee it might also be said: There shall no e∣uill come to thee; and scourge shall not approach to thy Taber∣nacle. But thou wilt say: If God can take away all mi∣series from all thinges, why doth he not, since he is The Father of mercies to wit a most mercifull Father? Why are there so ma∣ny miseries in mankinde,

vnder the gouernment of the Father of mercies? Why al∣so is it faid: The earth is full of the mercy of our Lord, And not econtra, The earth is full of all miserie? God truely can take away all miseries: yet he onely taketh away those which his wisdome iudgeth fitt to be taked away. But his wisdome iudgeth it not expedient for men that all should be taken away: For it is mercie sometimes not to take away some miserie that greater mercie might after∣ward be shewed.

The Apostle prayed thrice to our Lord That the pricke of the flesh might be taken from him, and he was not heard, Because power is persited in

infirmitie. God tooke not from Lazarus the misery of pouertie and sores, that with greater mercie he might be carried by the Angels into Abrahams bosome. And how should the rich exercise the workes of mercie if none were poore, hungry, thirstie, naked, sicke, Pilgrimmes and imprisoned? And if there were not tentations nor com∣bats with deuils, where were the crownes of virgins and confessors? If also there were no labours and dolors where were the Crowne of pati∣ence? And if there were no persecutors where were the Crowne of Martyres? Ther∣fore it is true, that in this banishment the earth is full

of miseries (For sinnes onely are great miseries) And it is also true that The earth is full of the mercie of our Lord: because the conuersion of sinners, the merittes of Saintes, and other almost infinite benefitts of God both spirituall and temporall, are nothing els but the great and continuall mercies of God our Creator. Let vs there∣fore ••iue thankes to ••••m. That is its 〈…〉〈…〉 our Tribulation 〈…〉〈…〉, so also by his 〈◊〉〈◊〉 our 〈◊〉〈◊〉 doth 〈◊〉〈◊〉: Lord by mercie is in heaum 〈◊〉〈◊〉 Dauid. For there shall be mercy without miserie, because mercy shall take away all miscrie what∣soeuer.

The length also of his mer∣cy is Longanimitie or pati∣ence which the Scripture v∣seth to ioyne with mercy as a part thereof. For so speaketh Dauid: Our Lord is pittifull and mercifull: Long suffering and very mercifull. And againe Our Lord is pittifull and mer∣cifull, pattent and very merci∣full. Truely the Longamini∣tie and patience of God to∣ward mankinde is admitable: the like whereof we finde nei∣ther in masters toward their seruants, nor in parents to∣ward their children, albeit they both are men. And first God is long suffering toward sinners, expecting them with vncredi••le patience, sometime from their first

childe-hoode to their last old age, permitting them to blas∣pheme his name, & to breake his Lawe; And in the meane while Being beneficiall to them from heauen, giuing raynes and fruitefull seasons, filling their hartes with foode and gladnesse as the Apostle speaketh. And what master or parent is there among men so mercifull and gentle, who seeing himselfe a long time iniured and con∣temned by his seruant or childe, would not at length put them out of his house? Yet is not the mercy of God ouercome by the malice of men: But he doth patiently, not willing that any perish, but that all returne to penarce as St. Peter affirmeth in his

Epistle. And the wise man saith: Thou hast mercy on all O Lord dissembling sinnes for repentance.

Moreouer, this patience seemeth yet greater in that many sinners being by Gods grace brought out of the lake of miserie, and from the mire of dreggs, and of the children of darkenesse made the chil∣dren of light, and called from the guiltinesse of eternall death, to the adoption of the children of God and hope of heauen: fall notwithstanding backe againe oftentimes to their former vncleannesse and vnthankefulnesse. Yet are they not forsaken by the lon∣ganimitie of God; but most louingly expected and inuited

to repentance: And if they truely repent: as Prodigall sonnes they are receaued by their most mercifull Father to the kisse of peace, and to their former dignities. St. Peter demanding of our Sauiour if he should forgiue his brother offending against him vntill seauen times? He answered: I say not to thee vntill seauen times, but vntill scauentie times seauen times.

For that course which he vseth in forgiuing oftences, the same would he haue vs vse also: but he hath set downe no certaine time for recontiliation but the terme of this life. As long as a sinner liueth although it be an hundred yeares or more and

often falleth backe: yet is he receiued and pardoned by his most mercifull Father. For there is no repentance to late with the mercy of God, so it be truely from a contrite heart: Yet none ought to a∣buse Gods mercy and deferre their conuersion from day to day, because none knoweth at what day or in what houre he shall dye, and appeare be∣fore the Tribunall of the most iust Iudge. Yea rather all ought by this so great and in∣credible goodnesse of God to come vnto repentance: For if God be so mercifull to sin∣ners that often fall: What will he be to those which ha∣uing once tasted the Sweet∣nesse of his grace, can neuer

after by any temptations be seperated from it?

There is also another Lon∣ganimity of God exceeding admirable and amiable, which he vseth in suffering the of∣fences of the righteous. For albeit God of his infinite mercy hath made vs of slaues his children and friends, and of persons condemned to e∣ternall death, heyres of his Kingdome: yet such is our ingratitude that daily we ren∣der him euill for good.

For if Saint Iames the A∣postle said: In many thinges we all offend, what may wee say, which are so farre from the Apostles perfection? Be∣holde wee speake in pray∣er to God, and on the

suddaine we are carryed a∣way by the imagination to thinke of other thinges, and to turne as it were our backes to God.

What maister in the world would suffer his seruantes which stand in his presence and speake to him, to turne away on the suddaine, and neglecting him to prattle with their fellow seruantes? What shall I say of idle wordes? Of vaine thoughts? Of fruitlesse workes? Of excesse in eating, drinking, sleeping and playing? Of negligence in holy thinges? Of omission of brotherly correction? And of innu∣merable other such like wher∣in we daily All offend? And

yet our God Is sweete and milde, and of much mercy to all that inuocate him. He suffe∣reth these Follyes and rude inciuilities (as I may call them) in his children, which truely Men will not suffer in men. This St. Austen noteth in his Treatise vpon the eighty three Psal. expounding those wordes: O Lord thou art sweet and milde, where he be∣waileth mans infirmity con∣cerning the distractions of his minde in time of prayer, and magnifieth the mercy of God in suffering so many iniuryes of his seruants. But he know∣eth whereof we are made, and therefore dealeth with vs as a mother doth with her childe, whom she cherisheth & nou∣risheth

although perhappes it strike her. But albeit God suffreth so many of our offen∣ces without breaking y^e bond of loue, or depriuing vs of the right of our inheritance: yet will he not leaue them vnpu∣nished at y^e day of Iudgement, when as wee must render to him an accompt for Our idle wordes, vnlesse he finde them purged before by teares, pray∣ers, or some other kinde of sa∣tisfaction. And least thou my soule perhappes mayst thinke these offences light, and ther∣fore deceiue thy selfe and neglect to amend them: Heare what Saint Bonauenture writeth in the life of St. Fran∣cis. Grauiter se putabat offen∣dere &c. Greatly (saith he) did

he thinke hee offended, if be∣ing at his Prayers his minde wandered after vayne phanta∣sies. When any such thing happened, hee spared not Con∣fession but foorthwith made sa∣tisfaction. This course hee practised so often, that seldome was he troubled with those mo∣lestations. O••ce in a time of Lent he had made a little Basket, to passe away some short vacation without being altogether vnocupied; which comming to his minde when he said his Houres, did some∣what distract it: Wherefore being mooued with zeale of Spirit, hee burned the bas∣ket s••••ing: I will sacrifice it to God, whose Sacrifice it hindred.

Therefore distraction of minde in time of Prayer and praising God, is not so small an offence as many imagine: but great is the Mercy and Longanimitie of God, in that hee is no more angry, nor presently punisheth vs there∣fore.

Next followeth the Height of Gods Mercy, which is taken from the cause moouing God to mercy. And truely it is most High, and exalted a∣boue all the Heauens accor∣ding to that of the Psalmes: Lord thy mercy is ••n Heauen, And, Mercy shall be built vp for euer in the Heauens.

Some men haue mercy of other men, because they need their helpe: and this indeed

is the lowest degree of mer∣cy: for it goeth not beyond priuate commodity: After which manner we also haue compassion of our Horses, Dogges, and Cattle.

Others haue mercy by rea∣son of Consanguinity or friendship, to witt, because they are their Children, Bro∣thers, Familiars, or Friendes: and this degree is a little higher, and beginneth to haue the Forme of a vertue.

Lastly others haue mercy because they are their neigh∣bours, to wit men as they are, made by the same God, and of the same molde. And therefore they respect not whether they be their friends or enimies, good or euill,

country-men or strangers: but they take compassion of all whom they know created according to Gods Image: and this is the highest degree of mercy to which mortall men can ascend

But God hath mercy vpon all thinges, because they are his Creatures: and especially vpon men because they are his Images: And more espe∣cially vpon the righteous, be∣cause they are his Children, heyres of his Kingdome, and coheyres of his Onely begotten Sonne.

But if thou aske why God created the world? Why hee made man to his likenesse? Why he iustifieth the wicked, and adopteth them to be his

Children, and heyres of his Kingdome? Nothing can be answered, but because he so would? And why would he so, but because he is Good. For Goodnesse is liberall, and doth willingly bestow it selfe.

Mercy therefore is built vp in Heauen, and from a most high habitation, to wit, from the Heart of the Highest, she descended to the Earth and filled it, as was foretolde by the Prophet: The earth is full of the mercy of our Lord.

Lift vp now my soule the eyes of thy minde to that most high fountaine of mercy.

Consider the absolute purity thereof, not mixed with any intention of priuate commo∣dity. And when thon hearest

the Maister of all, exhorting and saying: Be yee therefore mercifull, as also your Father is mercifull; endeauour all thou canst to haue compassion of thy fellow seruants, with that pure affection wherewith thy Heauenly Father hath com∣passion of vs. If thou for∣giue an iniury, forgiue it with a true heart, and commit to perpetuall forgetfulnesse eue∣ry offence: For Our Father forgetteth our offences as the Prophet Ezechiell writeth, And As farre as the East is di∣stant from the West, doth he make our iniquityes farre from vs, as Dauid speakteh. If thou giue an Almes to the poore: make account thou dost rather receiue then giue:

Because hee lendeth our Lord that hath mercy on the poore. Giue it therefore with humi∣ty and reuerence, not as an Almes to the poore: but as a guift to a Prince. If thou suffer any discommodity to benefit thy poore neighbour: thinke yet how sarre thou commest short of thy Lord, who to benefite thee gaue his bloud and life. So shalt thou without hope of earthly re∣ward, & without any motion of vaine glory, meerly for the loue of God & thy neighbour profite in the vertue of mercy.

It remaineth that we consi∣der the Depth of Gods mercy: For as the height thereof ap∣peareth chiefly in the cause, so the Depth thereof is seene

especially in the effect. That mercy therefore is not said to be deepe, but rather shallow and superficiall which descen∣deth but to wordes onely: That deeper, which comfor∣teth the needy not onely with wordes, but also with deeds. That most deepe, which not onely with wordes and deedes conforteth them: but also endureth laboures and dolours for their sakes. God therefore (whose mer∣cie is infinite) hath beene mercifull vnto vs after all these manners. For first he sent vs letters of comfort, to wit, the holy Scriptures whereof the Machabies speake: We haue for our comfort the holy Bookes that are in our handes.

Neither doth he speake to to vs by letters onely; but also by the Sermons of Prea∣chers Which are Legates of Christ, and by inward inspira∣tions promising vs his helpe and protection. I will heare (saith Dauid) what our Lord will speake in me, because he will speake peace vpon his peo∣ple, and vpon his Saintes, and vpon them that are conuerted to the hart.

Secondly, the benefits of Gods mercies against our manifold miseries both spiri∣tuall and temporall are so ma∣ny, that they cannot be num∣bred. For euery where He crowneth vs in mercie, and commiserations. That is, he compasseth vs about euery

where with the benefits of his mercie.

Thirdly, Gods mercie de∣seended by the mysterie of the holy Incarnation, to la∣bours and dollours, to hun∣ger and thirst, to ignominyes and reproches, to stripes and woundes, and to the death of the Crosse to redeeme vs from our sinnes, and from eternall death due vnto vs therefore. Is there any greater depth to which Gods mercy did de∣scend? Yes surely: For he did all these thinges not of dutie but out of Loue. He was offered (saith the Prophet) because himselfe would. For who compelled the sonne of God Who thought it no robbery, himselfe to be equall to the

Father, but ••e exiranit••d him∣selfe, taking the forme of a ser∣uant? To be made poore for vs, that by his pouerty we might be rich? To be humbled vnto death, euen the death of the Crosse to exalt vs? Truely loue onely compelled him, mercy onely constreyned him. It also descendeth yet farther. For he would in the worke of our saluation bestowe on vs honour and glorie. That diuision which the Angels made seemed very fit: Glory in the highest to God, and in earth peace: honour be to God, and profit to men: But Gods mercie would haue all the profite to be ours, and part of the glo∣rie to be his, and part of

it to be ours. For he would giue vs his grace, whereby we might worke our saluati∣on: Not that the merit of Christ suffised not; but to communicate with vs the prayse and glory of our owne saluation. Wherevpon it is said in the Gospell; Pay them their hyre. And the Apostle glorifieth saying: There is layd vp for me a Crowne of Iustice.

Lastly, Gods mercie is most deepe, because it ex∣ceedeth the affection of Fathers and Mothers, which is the greatest we can finde on earth. Heare the Prophet Isay: Can a wo∣man forget her infant that shee will not haue

pittie on the sonne of her wombe? and if she should forget, yet will not I forget thee. Heare Dauid: As a Father hath compassion of his children; So hath our Lord compassion on them that feare him. And lest thou mightest say; there are some parents whose Loue sometime changeth into ha∣cred, Dauid saith further of Gods mercie and loue to∣ward his Children: The mercy of our Lord from euerlasting vpon them that feare him. Of which continuance, the A∣postle also certifieth vs in his last Epistle to the Corinthi∣ans where he calleth God: The Father of mercies, and God of all Consolation. God therfore is not onely a father to those

that feare him: but a most mercifull Father: For he ta∣keth away such miseries and afflictions from his Children as he iudgeth expedient to be taken from them: and there∣in he sheweth himselfe to be the Father of mercies: And giueth them vnspeakeable comfort to suffer those, which he iudgeth not expedient for them to be taken away: And therein he sheweth himselfe to be The God of Consolation. But the Apostle saith: (Of all Consolation) for two causes.

First because God comfor∣teth those that are his, in al kindes of tribulations, which truely the world cannot doe: for oftentimes it vnderstan∣deth not the causes of tribu∣lations:

Euen as Iobs friendes Were heauy Comforters as he calleth them, because they knew not the cause of his griefe, and therefore applyed the remedy where they ought not: or els for that the tribu∣lation is sometime so great, that no earthly consolation can equall it. But God the almighty and most skilfull Phisition, can cure euery in∣firmitie, and therefore the A∣postle saith: Who doth com∣fort vs in all our tribulation. Moreouer, he is called the God of all Consolation; be∣cause he comforteth so fully, that it were better to suffer tribulations with such a com∣forter, then to want them both together, as it happened

to a young man called Theo∣derus, (a confessor in the Per∣secution of Iulian the Apo∣stata) who being tortured ten houres together with such crueltie, and change of exe∣cutioners as in no age is re∣ported the like: Sung not∣withstanding all that while with great ioy the psalmes of Dauid: and when it was commaunded he should be let downe; he began to be sorrowfull, because of the great comfort he receiued by the presence of an Angell whilest he was in torturing as Ruffinus writeth. Wherefore it is no meruaile if the Apo∣stle say: I am replenished with consolation: I doe excee∣dingly abound in ioy in all our

tribulation. And in the be∣ginning of his Epistle: Who comforteth vs in all our tribula∣tion, that we also may be able to comfort them that are in all distresse.

What thinkest thou O my soule of this so ample, conti∣nuall, pure, and infinite mer∣cy of our Lord, who needeth nothing of ours; and yet out of the abundance of his loue is so carefull of his seruants, as if of them depended all his Happinesse? What thankes therefore wilt thou giue him? What canst thou euer doe, not to be vngratefull to so great mercy? Seeke therefore all thou canst to please him. And because it is written: Be yee mercifull, as also your Father is

mercifull. And, Haue mercy on thine owne soule leasing God, Begin diligently first to finde out the miseries of thy soule: For the miseries of the body are plaine to the eye, so that it is needlesse to put a man in minde of them: For if the body be but one day without meate and driuke, or one night without sleepe, or by a fall or wound be hurt; it pre∣sently cryeth out and com∣plaineth, and is with great care looked vnto. But the soule fasteth whole weekes from her meate, and is sicke with woundes, or perhapps dead: and none taketh care or compassion of her. Visite therefore thy soule often: ex∣amine all her powers whether

they be well, and profit in the knowledge and loue of true Happinesse: or whether they be sicke with ignorance, or languish with diuers desires. Also whether the minde be blinded with malice, or the will infected with enuy and pride. And if thou finde any such thing: Crye vnto our Lord; Haue mercy on me be∣cause I am weake. Seeke spiri∣tuall phisitions, and apply fit remedies. Take compassion likewise of other soules, whereof an infinite number perish, although Christ dyed for them.

O my soule, if thou didst truely knowe the price of soules, to wit the precious blood of the sonne of God;

and also the great slaughter which is made of them by the infernall Wolues and roaring Lyons the Deuills: Surely thou couldest not, but from thy hart take pitty on them: and by thy prayers to God, and by all other meanes seeke to deliuer them.

Lastly also take compassi∣on on the corporall necessi∣ties of thy neighbours not in Word and tongue onely, but i•• deede and truth, hauing in minde the saying of our Lord: Blessed are the mer∣cifull for they shall ob∣taine mercy.

THE FIFTEENTH AND LAST STEPP, From the Consideration of the greatnesse of Gods iustice by the similitude of a corpo∣rall quantitie.

GOds iustice in holy scripture is taken foure wayes: First for iustice ingenerall, which con∣teyneth all vertues, and is the same with Sanctitie or probi∣tie. So in the psalmes: Our Lord is iust in all his wayes, and holy in all his workes.

Secondly, for truth or fide∣litie. So in another psalme: That thou mayst be iustified in thy wordes.

Thirdly, for iustice distri∣buting rewardes: so in the last Epistle to Tim th••e: There is layd vp for me a Crowne of iustice, which our Lord will render to me in that day, a iust iudge.

Lastly, for iustice punishing sinne. So in another psalme; He shall rayne snare upon sin∣ners, fire and Brimstone and blast of stormes, the portion of their cupp, because our Lord ••s iust, and hath loued iustice. The greatnesse therefore of Gods iustice wil appeare to vs, if we consider the 〈◊〉〈◊〉 thereof ingenerall; the length thereof, to wi••, his truth and 〈…〉〈…〉 the higth thereof, distributing rewardes in heauen: and th•• depth thereof, punishing the

wicked eternally in Hell. And to begin from the breadth; That is called iustice ingene∣rall among men, which dis∣poseth a man to behaue him∣selfe well in all actions accor∣ding to all lawes. And in this all vertues as we••l Theologi∣call as Moral are comprehen∣ded. There is also another vertue called Charitie which conteyneth all vertues in her bosome, and commaundeth and directeth all their actes vnto their endes. Which al∣though it be a particular Theologicall vertue: yet it may truely be called likewise iustice ingenerall. For it dis∣poseth a man to behaue him∣selfe well towards God and his neighbour, and in so

doing he fulfilleth all lawes. So speaketh the Apostle: L••ue worketh no euill. And, He that loueth hath fulfilled the lawe, And, Loue is the fulnesse of the Lave. St. Augustine also in his booke of Nature and Grace sayth: Vnperfect Chari∣tie is va••erfect ••••stice, Charitie increased is iustice increased: great Charitie, is great Iustice, perfect Charity, is perfect iustice.

Moreouer, in God are all vertues without any imper∣fection: and in lieu of them which may praesuppose im∣perfection; there is somthing much better & more excellēt: for which cause he is most tru∣ly called The onely good, & one∣••y holy. Faith therfore is not in God a Theologicall vertue,

because Faith is of those thinges which are not seene: But God seeth all thinges. Neither is their hope in God: because hope is an expectation of thinges to come: but God expecteth nothing; for hee possesseth all thinges from e∣ternitie. Neither is there in God repentance for sinne: be∣cause God cannot sinne. Nor Humilitie; for Humilitie kee∣peth a man that he ascend not vainely aboue himselfe, but continue in his estate; but God hath nothing aboue himselfe, because he is most High. Yet Charitie (the Queene of vertues is in God most ample & truely infinite. For he loueth himselfe infi∣intely, because himselfe onely

perfectly knoweth, the insi∣nite goodnesse of his Essence. He loueth also all thinges he hath made; so speaketh the Wife man: Thou honest all thinges that are, and hatest no∣thing of those which thou ••••st made. For God by his wis∣dome knoweth how to sepe∣rate euill from good, to wit, defect from nature, euen in the Deuils & in the most wi••∣ked; And he loueth nature which he made, & hateth de∣fect which he made not. Fur∣thermore there is such true Charity in God, that himselfe would be called Charitie, as St. Iohn speaketh when he saith; God is Chrritie. But our loue being compared with Gods loue is exceeding small

For many thinges we loue not, because we knowe them not: Many thinges also which we knowe, we loue not, because we decerne not in them good from euill: ma∣ny good thinges likewise we loue not well, and therefore not with true charitie, be∣cause we are naught and fol∣low rather lust then loue. And we loue God vnperfectly, not onely because we loue him not so much as his goodnesse doth deserue (which neither the Angels doe) but also be∣cause we loue him lesse then we ought, and lesse also then we might if we did with more attention and dili∣gence giue our selues to prayer and Meditation.

This Queene of vertues in the Lord of vertues is accom∣panied with singular magnifi∣cence, infinite liberalitie, in∣credible benignitie and hu∣militie, admirable patience and longanimitie, most abun∣dant mercie and pietie, euer∣lasting truth and fidelitie, perfect iustice, and most vn∣spotted sanctitie, so that The S••arres are not cleane in his sight; And the Sera∣phins being astonished ••ive, Holy, holy, holy, the Lord God of h••stes.

O my soule if thou didst consider these thinges at∣tenti••ely, with what feare and membling wouldest thou serue God in thy deuotions and prayers 〈◊〉〈◊〉

And especially at the holy Altar, with what reuerence & humilitie wouldest thou offer vp to the eternall Father his onely begotten Sonne, in the sight of Angels, for the health of the quicke and dead?

But let vs go on. The length of Gods iustice is manifested by the truth & fidelitie thereof: Our Lord is faithfull in all his wordes saith the Prophet, That is, The promises of God which were declared many ages since by the Pro∣phets, neuer were, nor shall be frustrate: but more firme and stable then heauen and earth. For so saith our Lord: It is easier for hearten and earth t•• passe, then one tittle of the lawe to fall.

And our Lord meaneth by the Lawe, not onely the truth of his Commande∣ments, but also of his promi∣ses: For whatsoeuer he hath commaunded must be obser∣ued, or punishment fol∣loweth: and whatsoeuer he hath promised is by e∣ternall truth established and performed. Where vpon he also saith: Heauen and earth shall passe, but my wordes shall not passe. And Isay: The word of our Lord abideth for euer. And Dauid: All his Commaundements are faithfull: Confirmed for e∣uer and euer. And the Apostle: But God is true, and euery man a Lyer. And It is vnp••ssible for God to lye.

The reason of which sayinges is, because being Wisdome he cannot be deceaued: being goodnesse he cannot deceaue: and being Omnipotencie he can∣not saile: But men, al∣though they be wise, good and mightie: may be decea∣ued, and deceaue: because they neither knowe all thinges, nor can performe all thinges as they will: they also that are good when they promise; may soone after become e∣uill, and not fulfill their promise.

Therefore if thou be wise my soule, trust onely in God; cleaue onely to him, and vpon him cast all thy care.

Walke thou carefully with thy Lord God, and hee will be carefull of thee: Take heed all thou canst, least thou of∣fend his Iustice, and his mercy will alwayes so defend thee, that thou shalt not neede to feare what man or deuill can doe to thee.

The Height of Gods iustice is seene in giuing the reward of Heauen, which God (as the Highest and most iust Iudge) hath prepared for them that haue liued righteously.

And first, we shall decerne the Greatnesse of his Iustice, if wee compare God as a Iudge, with men that are Iudges.

Secondly, if we compare re∣wards with rewardes, to wit y^e

rewards which God will giue with those which men vse to giue. Men that are Princes, Prelates or Iudges and haue vnder them subiectes or ser∣uantes, for the most part, giue not for many causes iust Re∣wardes to those that deserue them. For either they can∣not through want of ability giue to all according to their deserts: or they know not all their desertes: or they knowe not their true worth which dependeth vpon the sincerity and affection of their mindes: or through couetousnesse and malice, or some other per∣uerse inclination they will not iustly reward their iust la∣bours: Or lastly, they are either preuented by death

before they can pay the re∣compence which they owe: or they to whome it is due, depart out of this life before they begin to tast the fruits of their trauailes: But God gi∣ueth the righteous not onely iust rewards for their good workes, but also aboue their deserts. For what desert can be more base and obscure, then to giue a cup of cold wa∣ter to one that is a thirst? And yet for it also hath God pro∣mised a reward. And of the large rewards which our Lord hath promised Saint Luke writeth: Good measure, and pressed downe, and shaken toge∣ther, and running ouer shall they giue into your bosome. Neither is it to be feared least God

should want any thing to giue for reward vnto the righte∣ous, since hee is the Lord of all thinges, and can by his worde onely, increase and multiply them without end.

Nor is it to be doubted, lest perhaps he be deceiued in the true number & value of their desertes: since hee is most Wise & beholdeth all things; searching the Harts & reynes of his well deseruing seruants to see with what minde, in∣tention, zeale and diligence they doe all thinges. Neither may it be thought, that God hath an ill meaning to de∣fraude his children and ser∣uantes of their due recom∣pence, because he is faithfull in all his wordes.

Lastly, neither can he dye, because he is more immortall then any thing whatsoeuer: so that there is no danger lest by preuention of death they should be thereof deprined.

Certaine therefore it is that all the good workes of the righteous are with lustice re∣warded. Wherefore it is most safe to haue to doe with God in matter of labour and Reward: and dangerous to trust in men, and to expect from them true recompence for desert.

Let vs now compare rewardes with rewardes, thinges Coelestiall & Diuine, with thinges Terrestriall and Humane.

O blindnesse of Men.

What I pray you can men render to those who labour all day, watch all night, and ha∣zard their liues for them in battaile? What can they ren∣der but small, base, and abiect thinges, which shall continue but a short time? But God rend••eth great, high, and eter∣nall thinges: Yet are the o∣ther desired, and these con∣temned. St. Iohn Chrisostome in his foure & twentieth Ho∣mily vpon St. ••athew: Com∣pareth the Pallaces, Cittyes, and Kingdomes of this world which men so admire, vnto houses of clay which Chil∣dren make with great labour: but by those that are elder, they are laughed at: And oft times also when the father or

maister seeth his children to neglect their bookes, and giue themselues too much to those tryfles: he throweth downe all with his foot, and destroy∣eth in a moment, what they with great care, had a long time bin making: Euen so, the great Pallaces, Towers, Castles, Townes, Cittyes and Kingdomes of mortall men, are but as houses of clay, in comparison of Coelestiall and Eternall riches, and are laugh∣ed at by the blessed Angells which beholde them from a∣boue, and oftentimes they are by our heauenly Father and Maister, ouer-throwne in a moment, that wee may there by vnderstand how vaine and of no moment all these

thinges are. Which albeit few doe now obserue, yet at the day of Iudgment all shall see, when as the seeing thereof will little auayle them. Saint Hillary in his Comentary vp∣on the tenth Chapter of Saint Mathew saith; That the day of Iudgement will reueale how all these thinges were vayde.

But let vs declare somwhat more particularly, what these heauenly rewardes are, which many now contemne in re∣spect of earthly rewardes.

First, in the Kingdome of Heauen, there shal be all good thinges that can be desired: for all y^t liue there shalbe hap∣py: And happinesse is defined to be A heape of all good things perfectly gathered together.

Therefore the goods of the minde shall be there, to witt, Wisdome and vertues: the goods of the body, to witt, beauty, health and strength: And externall goods, to wit wealth, pleasure and glory.

Moreouer all these thinges shall be in a most high, per∣fect, and excellent degree: For God who hath shewed his Power in creating the world of nothing: and his wisdome in the order and gouernment thereof: and his Loue in the Redemption of man-kinde by the mistery of the incar••ation and Passion of his Son: will then shew his glory and libe∣rality in rewarding those which haue tryumphed ouer their enemy the Deuill.

〈…〉〈…〉 there God shall not be 〈…〉〈…〉 onely: 〈…〉〈…〉 himselfe who is the 〈…〉〈…〉 of Causes, and the first 〈…〉〈…〉 Highest ••uth: through which most beautifull vision the ••••••les of Sai••t••s shall shine so bright that St. Iohn speaking of that future Glory saith: Wee shall be li•••• vnto him, because we shall see him as he is. From this high Happi∣nesse shall proceed most fer∣uent Loue, wherby they shall alwayes adhaere vnto God in such sort, that they neither will nor can be seperated from him.

So then the soule with all her powers, shall remaine in a most happy estate: And the body shall shine as the Sunne

as our Lord himselfe doth witness•• 〈…〉〈…〉 the ••••st 〈…〉〈…〉 the 〈…〉〈…〉: And 〈…〉〈…〉 of; the health 〈…〉〈…〉 be immortality, and the strength impassibility. Lastly that which now is a Naturall bo∣dy, shall then be a Spirituall body, that is to say, so obedi∣ent to the Spirit, that it shall exceed the Windes in Ag••li∣tie, and penetrate the Walls through Subtilitie. Moreo∣uer, their Wealth there shall be to want nothing, because with God and in God they shall possesse all thinges. For ouer all his g••••ds shall hee ap∣point them.

Of their Pleasure what shall

I say, since it is written: They shall be inebri••ted with the plenty of thy house: and with the torrent of thy pleasure thou shalt make them drinke? What minde can conceiue what pleasure it is to enioy the cheife Happinesse? To see beauty it selfe? To tast sweet∣nesse it selfe? To enter into the ioy of our Lord, that is, to be partakers of that plea∣sure which maketh God hap∣py? The honour and glory of Saintes exceedeth all elo∣quence. For amidst the The∣ater of the whole world, of all men and Angells, the Saintes shall be praised by God and as Champions crowned, and (which is the highest honour of all) they shall be placed in

Christes throne as partners of his kingdome. For so we read in the Apocalips: He that shall ouercome, I will giue him to sit with me in my throne, as I al∣so haue ouercome, and haue sitten with my Father in his throne. At this height of honour the Prophet wondred when he sayd: But to me thy friendes O God are become honoralle ex∣ceedingly: their prine palitie is exceedingly strengthened. And now if to this multiplicitie & excellencie of good things we add eternitie as an vn∣speakeable Adiunct, who can conceaue the greatnesse of this heauenly selicitie? And yet what we now cannot conceaue in thought, we shall prooue in deede, if by our

pious, righteous and sober life, we shall at length arriue vnto that happy country. For those goodes indeede shall continue for euer, which now with momentary labours Christes seruants purchase by his grace. What sayst thou O my soule to these thinges? Hadst thou rather immitate the sportes of children in ma∣king houses of clay then en∣ioy an euerlasting king∣dome? Hadst thou rather (which I abhorre to thinke) be delighted with the plea∣sures of beastes, then come to the ineffable delightes of An∣gels? Let thy mercy O Lord auert this from the soule of thy seruant. Rather peirce my flesh with thy feare, and let the

obedience of thy lawe be more sweete to me then hun∣ny or the hunny Combe: that crucifying my flesh with the vices & concupiscences ther∣of I may aspire to the spiritu∣all and eternall pleasures of thy Paradice. Graunt to thy seruant O Lord to follow the steppes of thy Christ, who be∣ing meeke and humble of hart When he was reuyled, did not re∣uile: when he suffered he threat∣ned not. Grannt that I may liue soberly, righteously, and piously in this world, that with some confidence I may expect The blessed hope, and aduent of the glory of the great God, and our Sauiour Iesus Christ.

It remaineth that we con∣sider

the iustice which God will vse in punishing sinners in Hell. Wherfore if we marke with attention and diligence; we shall indeede vnderstand that it is most true which the Apostle teacheth in his Epi∣stle to the Hebrewes: It is hor∣rible to fall into the hardes of the liuing God. For (to follow that method we obserued in Iustice rewarding the merits of Saintes) God the iust iudge will punish all sinnes though neuer so small, as for example: an idle word, for so we read in the Gospell: Euery idle word that men small speake, they shall render an account for it in the day of iudgement. Men truely leaue many offences vnpu∣nished, either because the

offenders resist, or flye away: or because they knowe not whether they be done or not: or perhapps not sufficiently proued by witnesses whether they be done or not: or els be∣caus•• they will not punish them, being either corrupted with bribes, oppressed with fa••o••••s, or depraued with their owne malice. But God is Almighty: therefore none can resist his power: He is e∣uery where: therfore nothing can be hid ••••d from his sight. Whether shall I goe (saith Da∣uid) 〈◊〉〈◊〉 thy spirit? And whe∣ther shall I fire from thy face? If I shall ascend into heauen, thou art there; If I descend into hill, th•••• are present: He is most wise: and therfore

knoweth euery thing though neuer so secretly hidden in the hart. Neither doth he neede witnesses to proue of∣fences, since mens conscien∣ces shall be against them as a thousand witnesses.

Lastly, no bribes can cor∣rupt his iustice, since he wan∣teth no goods of ours. Cer∣taine therefore it is that no sinne whatsoeuer can escape Gods iustice, vnlesse it be first purged by repentance. For as his mercie in this life is great in pardoning: so his iustice after this life will be seuere in punishing. Of the time of this life the Prophet Isay speaketh: In time ac∣ceptable I haue heard thee, and in the day of saluation I

haue holpen thee. Which the Apostle expounding in his last Epīstle to the Corinthi∣ans saith: Behold now is the time acceptable, beholde now the day of saluation. Of the time to come after this life, the Pro∣phet Sophontas cryeth out; That day a day of wrath, a day of tribulation and distresse, a day of calimitie & miserie, a day of darkeresse and myst, a day of Clo••de and Whirle-winde, a day of the Trumpet and sound.

Neither shall all sinnes be punished onely; but so horri∣bly punished, that scarcely can any liuing man imagine it. For as no eye hath seene, nor eare hath heard, nor heart of man conceaued what God hath prepared for those that

loue him: so no eye hath seene, no•• ea•••• hath heard, nor hart of man conceaued, what God hath prepared for those that hate him. The punishments o•• 〈◊〉〈◊〉 in hell shall be ve∣ty many, very 〈◊〉〈◊〉, and very 〈…〉〈…〉, mixed with no 〈…〉〈…〉, and (watch doth 〈…〉〈…〉 mise∣rie••) 〈◊〉〈◊〉. I say they shall be very many because e∣uery power of the ••••••le, and euery sence of the body shall be tormented. Weigh the wordes of the highest iudges sentence, set downe in the Gospell: Get y•••• 〈…〉〈…〉 from me 〈…〉〈…〉 to 〈…〉〈…〉 G••t 〈◊〉〈◊〉 away (saith he) that is depart yee from the company of the blessed, being

for euer depriued of the sight of God, which is the highest essential happinesse & last end for which ye were created. You cursed, that is, Hope not hereafter for any benediction: for ye are depriued of the life of grace, and all hope of sal∣uation: the water of wisdome, & dewe of diuine inspirations shall not hereafter raine vpon you: the beames of heauenly light shall not hereafter shine vpon you: the grace of re∣pentāce, y^e flower of Charitie, nor the fruits of good works shall not growe in you. The Orient from o•• high, shall neuer from henceforth visite you. Neither shall yee one∣ly loose spirituall and eternall goods, But also corporall

and temporall: yee shall haue no riches, no delightes, no comfortes: but shall be like the Figg-tree, which being cursed by me withered presently from the roote all ouer. Into Fire, That is, Into the furnace of burning and vnquenehable fire, which shall not consume one mem∣ber alone, but all the mem∣bers together with borrible punishment. Euerlasting, That is, into a fire which is blowne by the breath of the Almightie, and therefore needeth no fewell to make it alwayes to burne: that as your fault shall still remaine, so your punishment shall for euer indure. Therefore the Prophet Isay most truely ex∣claimeth:

Which of you can dwell with deuouring fire? Which of you shall dwell with euerla∣sting heates? As if he should say, there is none that can pa∣tiently indure it: but with impatience, indignation, and desperation they are compel∣led to beare it against their wills. And he addeth: Their worme doth not dye, and fire is not extinguished; which words our Lord repeateth often in St. Marke For there shall be the Worme of conscience, & remembrance of this life; wherein they might easily if they would, haue escaped those punishments, & obtey∣ned eternall ioyes. And least some might thinke that the damned receaue some com∣fort

by walking or remouing from place to place, heare what our Lord himselfe sayth: Bynde his handes and feete, and call him into vt∣ter darkenesse: There shall be weeping and g••••shing of teeth. Therefore those wret∣ches hauing their handes and feet bound eternally, shall al∣wayes lye in the same place without the light of the Sun, Moone, or Starres, burning in flames of fire, weeping, la∣menting and gnashing their teeth through rage and des∣peration. Neither shall they onely suffer most greeuous paines, but also extreame want disgrace, ignominie & confusion. For in a moment they shal loose their Pallaces,

Fieldes, Vineyards, Cattle, Cloathes, Gold, Siluer, & pre∣cious stones: and be brought to such misery, that with the rich glutton they shall desire a drop of colde water, & shall not be heard. Moreouer, those proude & vaine glorious men, w^t in this life would suffer no disgrace: But preferred their honour and estimation before all thinges whatsoeuer: shall in that Theater of all man∣kinde, and of all the Angells (then the which a greater ne∣uer was nor shall be) see all their offences reuealed, al∣though they were done in darknesse, and kept in the closet of their heartes: As Treasons, Theftes, Inc••sts, Sa∣criledge and the like. For

as the Apostle saith in his first Epistle to the Corinthians: When our Lord shall come to Iudge the world, he will lighten the hidden thinges of darkenesse, and will manifest the councells of the hearts, and then the praise shall be to euery man of God.

And then without doubt the dispraise shall also be to e∣uery wicked and vnrighteous man of God. But the dis∣grace and confusion of the wicked in that Theatre shall be so great, that St. Basill in his exposition of the three and thirtieth Psalme doubt∣eth not to say: That it shall be the greatest of all punish∣ments: especially to Hypo∣crites, and to the proude and vaine glorious which ac∣compted

honour as a God, or rather as an Idoll in this world. But if these thinges which we haue said of the losse of all goods both Coe∣lestiall and Terrestriall, and of most vnsufferable dolours, ignominies, & disgraces, were to haue end, or at least some kinde of comfort, or mittiga∣tion, as all miseries in this life haue; they might in some sort be thought tollerable: But since it is most certaine, and vndoubted, that as the happi∣nesse of the blessed shall con∣tinue for euer without mix∣ture of misery: so likewise shall the vnhappinesse of the damned continue for euer without mixture of comfort: Truly therefore are they most

blinde and 〈…〉〈…〉 ••hich en∣deauour not all they may, through any tribulations, dan∣gers, infamy and death (which the Apostle calleth Momenta∣ry and light) to come to the Kingdome of Heauen and happinesse thereof.

And if perhappes any one wonder why God who is most mercifull: hath appointed such terrible and continuall punishments for mens sinnes, which are soone passed ouer, and seeme not to be so great: Let him heare St. Auste•• in his bookes of the Citty of God: Quisquis h••••sm••di d••mnatio∣nem &c. Whosoeuer (saith he) thinketh this condemnation too rigorous or vniust, knoweth not truely how to measure iniquity

in sinning, where there is such facility of sinning. And after: For who can sufficiently declare how wicked a thing it is, not to o∣bey in a matter so easie, cōman∣ded by so great power, & threat∣••ed with so great pu••••shment. St. A••gustine speaketh of A∣dems sin: but the same reason holdeth in all sinnes. For if we ballance it truely and not deceiptfully: we shall finde that euery mortall sinne is ex∣ceeding great in 3. respects.

First it is a dreadfull thing that the Creature should not obey the Creator, seeing the dignity of the Creator is infi∣nitely distant, from the base∣nes of the Creature. The Cre∣ature is also by nature the ser∣uant, & the Creator is by na∣ture

y^e Lord; and whatsoeuer the creature hath it receiueth frō the Creator: but the Cre∣ator receiueth nothing frō it.

Secondly although the com∣maundements of the Creator were heauy: yet ought the Creature to obey them: But his Commaundements are not heauy. And our Sauiour saith: That his yoake is sweete, and burthen light. How great an offence then is it for wormes of the earth not to obey their Creator in so easie a matter?

Thirdly if God had not threatned the punishment of eternall death vnto sinners: Men might herhapps haue ex∣cused their sinnes: but seeing he hath so often and so plain∣ly threatned it by his Pro∣phets

and Apostles, what sin∣ner can excuse his cōtumacy?

Lastly, if the sinne of the damned were not eternall, we might meruaile why the pu∣nishment thereof should be e∣ternall: but seeing the absti∣nacy of the damned is eternal, why should wee wonder if their punishment be also eter∣nall? And this wilfull obstina∣cy in wickednes w^c is both in the damned and in the Deuils: I say this peruerse will which is in them auerted from God the cheife Happinesse, & shall so for euer remaine: maketh holy men more to feare a mortall sinne, then Hell fire.

Heare what Edinerus an Eng∣lishmā writeth of St. Ansclme in the 2. booke of his life:

My Conscience (saith he) hea∣reth 〈◊〉〈◊〉 witnesse I lye not: That we haue often heard him (An∣••••••me) to protest by the testimo∣ny of truth, That if hee might corporally beholde of one side the horror of Sinne, and of the other side the paines of H••••l, and that of necessity he must be drowned in one of them, hee would rather choose Hell then Since. Ano∣ther thing he vsed likewise to say, which to some perhappes will seeme as strange as the former: To wit, That he had rather haue Hell without sinne, then the Kingdome of Heauen with sinne. If this holy man did both speake & feele these thinges, for that (being illu∣minated by God) hee knew sin was more greeuous then

the paines of Hell: how much more will God (who penetra∣teth the malice, vncleanesse, and peruersnes of sinne to the bottome) truly iudge, that the punishment which he hath ap∣pointed from all eternity for sinne, is most due thereunto.

Therfore O my soule be not deceiued, be not seduced: be not like to those, Who say they knon God, but by their deeds de∣ny him, For many haue faith in habite, but not in acte, like a sworde in a scabbard. For if they did actually beleeue, a•••• beleeuing did seriously consi∣der that God is faithfull and iust, and hath indeed prepared most grieuous and euerlasting punishmentes without any mixture of comfort for the

wicked: It could not be that they would do y^e thinges they doe And drinke (as it is said in the booke of Iob) iniquity as water; To wit, so easily, so me∣rily, & so without feare cōmit many great sins, as if rewardes and not punishmentes were due vnto sinners. But beleeue thou I say most assuredly, and belieuing oftē remember, that God is in this life The Father of mercyes, and ready mercifully to pardon the sins of all that truely repent: and y^e after this life he will become The God of Reuenge, and execute the puni∣shments he hath prepared for them, & by his Prophets and Apostles commaunded to be Preached, & cōmitted to wri∣ting for y^e Memory of posterity.

And in so doing it will come to passe, that being lifted vp as it were with two winges, to wit, the Feare of most intolle∣rable punishments, & Hope of most great rewardes: thou maist passe ouer this life with safety, and come vnto the rest of life euerlasting.

Amen, Amen:

Laus Deo qui dedit velle & perficere.

The faultes escaped in printing we trust the gentle Reader will of his curtesie easily amend and pardon.

FINIS.