A treatise of the difference bbtwixt [sic] the temporal and eternal composed in Spanish by Eusebius Nieremberg ... ; translated into English by Sir Vivian Mullineaux, Knight ; and since reviewed according to the tenth and last Spanish edition.

CAP. I.

Notable difference betwixt the Temporal and Eternal, the one being the End, the other the Means. Where is also treated of the End, for which man was created.

HItherto we have spoken of the difference and distance betwixt the Temporal and the Eternal, comparing the one with the other, and considering them rather in their proper nature and substance, than the exterior respects and relations, which they have unto others. We will now begin to consider them from thence also, that it may appear that the things of the earth (on what side soever you look upon them) are most vile and despicable, but the eternal of great worth and value. There are many things, which, although in themselves they are held as

vile and sordid, yet for some respect or circumstance become of great esteem. But things temporal as well in their own proper essence and being, as in the ex∣trinsecal relations and respects they have unto others, as they are amongst Angels most contemptible, so ought they to be amongst Men, because really, and in themselves they are so. Vile and base they are, be∣cause little, mutable, and transitory. And although in their own nature they were most precious and eter∣nal, yet with us they ought to be of no value, because they are our Means and not our End: created to be our Slaves, and to serve us, and not adored by us as Ma∣sters, because they have been the instrument of our sins: and because the Son of God descended from Heaven, and died, that we might despise them. These Cir∣cumstances, although they were in themselves of worth and value, yet unto us ought to render them most odious and contemptible.

Here then is the great difference betwixt the tem∣poral and eternal, That the one is the End, and the other but the Means; the Eternal is the end of man, but of the Temporal man himself is the end. The eter∣nal is mans utmost perfection, and his perpetual hap∣piness; the temporal onely to be made use of for ob∣taining the eternal, so as the eternal, being our end, is to be loved and desired for it self, the temporal to be made no account of, but as it may conduce to the obtaining of the eternal. This being a matter of so great importance, it is fitting that we seriously consi∣der it. Open then thine eyes, O man, and reflect Wherefore thou wert born. All things have some end for which they are, and thou also oughtest to have one. Thou camest not into the world for nothing; for something thou wert created. Open thine eyes, and see for what, and having found it, wander not from it; for if thou doest, thou art for ever lost. What Traveller sets not before his eyes the place, whither he intends to goe and rest? what Artificer, who pro∣poses

not unto himself some Idaea, which he is to imi∣tate in his work? Wherefore then doest thou live without thinking why life was given thee? Know that thou wert born for God, and for nothing less than God and his service. For this life was bestowed upon thee: for this thou wert drawn from a not be∣ing to a being, and didst pass from nothing to a reaso∣nable creature, so many thousands remaining uncrea∣ted, who would have served God (if they had a being) better than thy self. See then what thou owest him for this bounty; wherein are included two most in∣comparable benefits; The one for having created thee, setting apart so many worthier creatures: The other, for having given thee the most noble and excellent end, that possibly can be imagined, which is himself. When the Children of Israel past the Red Sea, and Pharao and his Souldiers were drowned in their pur∣suit, the Lord would have them celebrate this great benefit for even; and Moyses and all the people sung praises and thanks unto the Lord for their deliverance. See then what thou owest unto God for having past thee from a not being unto a being, an infinity of o∣ther creatures possible remaining drowned in the abyss of nothing. Forget not therefore the benefit of thy Creation, by which from nothing thou becamest a man, and wert made capable of eternal happiness. David forgot it not: and therefore to his 75. Psalm gives this remembrance for a Title, For the end, For him who passes, or leaps from the other part; because he, who passes from nothing to be a Creature capable of reason and glory, ought alwayes to look upon the end, for which he was created, and from that considerati∣on to make a change of his life, as David did of his; who confesses in the same Psalm, That his change came from the right hand of the most high. Let us then, as he did, remember to change our customs, from tepid to become fervent, and from Sinners just; because the end, for which we were created,

is onely God. This onely consideration of so high an end will be able to work a change in us. And for this reason David gave this Title to another Psalme, To the end; For those that are to be changed, or altered. The holy Prophet well knew the importance of this minde∣fulness of our last end, and therefore he repeated it in his Psalms, to the end that having our attention al∣waies fixed upon it, we should not cease to ayme at it, nor spoil our intentions by the mixture of other thoughts of less consideration: as he gives to under∣stand in the Inscription of his Psalm 74, which sayes Vnto the end; Corrupt not. Another Version saies: To the end: Lose not; As if he should say: Look upon the end, for which thou art created, to the end thou maist not lose it. Let us also consider that glory being no wayes due unto our nature, yet God out of his mercy created us to enjoy it; and when he might have made us for a natural felicity and perfection, was pleased to create us for a supernatural. Other crea∣tures he made for us, but us for himself. There is no creature hath a more noble end than we; there is nei∣ther Seraphin nor Archangel that surpasses us in this. Let us therefore know the value of it, that we may not lose it, and with it our selves.

Consider also that if God should not have made thee for himself, nor to the end thou mightest serve him, but had left the free and at liberty, and had onely gi∣ven thee a being, yet even for that thou owest him all what thou art. The Son, although the Father be not his end, yet ows him all respect and reverence, because he begat him. The Husbandman, who plants a tree, hath right unto the fruit. God therefore, who crea∣ted and planted thee, hath right unto thee and all that thou art. And if his right be such for making thee, it is no less for ordaining thee for himself. There is no Dominion so absolute, (as both Divines and Phi∣losophers affirm) as that of the End over those things, which are in order to it; in so much as Marcilius

Ficinus sayes;* 1.1 The end is a Lord more excellent then those things, which as Servants and Ministers relate un∣to it. For this reason man, although he be neither the Creatour nor utmost end of Corporal things, yet be∣cause he is their immediate end, and that they were or∣dained for his use, is their Lord, and God, who is the utmost end of man and them, is the Lord of all.

Philo calls the End the head of things. For as a Prince is the absolute head and Lord of his vassals and Kingdom, so the End is Lord and head of those things, which have a relation unto it; and therefore man, who is wholly from God and for God, ought not to stir a hand or a foot but in order to his service. One of the Philosophers calls the End The cause of causes; another, The principal of all causes. If therefore unto God, because he is thy efficient cause, thou owest him what thou art, for being thy final cause thou owest him more then thou art. For this obligation looks not upon that which thou hast received, which is thy finite and limited being, but upon that for which thou art ordain∣ed, which is a being divine, infinite and without limit. Even God himself, as he is the efficient cause of things, doth as it were serve himself, as he is the chief good and Final cause of things, and doth not make them but for this end. What right then hast thou to work for any thing but God, since God doth not, nor will work for any thing but himself. The End is the cause of causes; and therefore if thou owest thy self unto God for being thy Maker, thou owest thy self unto him for being thy End; for he had not been thy Maker, if it had not been for some End, which was the cause of thy creation.

§. 2.

Consider the force of the End in the several Orders of things Natural, Artificial, and Moral, that thou maiest from hence gather what force it ought to have

in things supernatural. With what violence do the the Elements tend unto their centre, because it is their End? With what force doth a stone fall from high, and with what violence doth it press unto its natural place, and bears down all before it? And the fire, that it may attain his Sphere, how it mounts above the high∣est hills and rocks? Consider a great Stone hung in the air by some Cable, how it strives to get loose, and be∣ing at liberty with what violence it falls upon the earth, with what speed and earnestness, without stay or diversion to one part or other, it tends straight to its Center. In this manner thou oughtest to seek after thy Lord God, with all the powers of thy soul, with all the forces of thy body, and all the affections of thy heart; all thy inclinations are to tend that way: thou art to go directly to him without diverting on either hand, or looking upon any creature, which may detain thee, bearing down all things temporal before thee. A stone, that it may attain its end, sticks not to fall in water, fire, or to be dasht in a thousaud pieces; and thou, that thou mayest attain thy God, art not to stop at any thing, not at the loss of goods, or honour, or at the very tearing of thy members in pieces; and, as our Saviour sayes, If thy Eye scandalize thee, pluck it out, or cut off thy Foot or Hand, if it offend thee; for it is better to enter into heaven blind or lame, then to fall into hell fire sound and entire. Things natural find no quiet, but in their Centre; and the Mariners needle rests not but when it beholds the North; no more shall the Soul ever meet with repose but in God. And certainly the cause of the greatest miseries and afflictions in the world proceeds from our deviating from God, who is our onely End and eternal happiness. Let the heart of man therefore undeceive it self; for it shall never finde quiet and content but in its Creatour.

If we come to things Artificial, Those which are not directed to some end, what are they but a disor∣derly

confusion? If a Painter should draw his lines without proposing any Idea unto himself, what would be the issue of his work but a great blot? If in painting some great Captain, he should instead of a Sword place in his hand a Distaff, what a ridiculous figure would he make? If a Statuary should give a number of great strokes upon a piece of wood without inten∣tion of making an Image, he would do nothing but weary himself, and spoil the wood and his instruments. This thou dost in all thy works, when thou lookest not upon God and eternitie as thy end; thou dost only make a blot of thy life, and loosest thy self and those creatures, which thou usest otherwaies then for the obtaining of heaven. God created thee according to his image, to the end thou shouldst perfect that image, and make it every day more like unto thy Creatour. But thou not looking upon him in thy actions, makest thy self a monster, and confoundest and blotest out his divine Image. Finally as all, which is done in art without order to the end, is errour, so all, that thou dost without looking upon God as thy utmost end, is confusion and perdition of thy self. Reflect then wherein thou mayest at last conclude: since thou hast so often forgotten God and wandred from thy end.

If we look upon Moral works or humane actions, When they are not proportioned to their Ends, what are they but madness and indiscretion? for what is madness, but a diversion of things from their end? If one who were desirous to avoyd cold, should strip himself naked, and flie from the fire, would not all say this man were mad? and wherein consists his madness, but in not fitting things to the end he ayms at. Thou art no wiser thy self, if desiring and seek∣ing thy own good and happiness, thou flyest from God, and doest not follow him in all thy actions. This, as St. Austin notes, is the errour of man, who naturally loving happiness, by mistaking the way to find it, becomes miserable. Who but a fool or a mad man, fit to

be bound in chains, having great thirst would fill himself with Salt? and yet all this folly consists in nothing but not proportioning the means unto their end. He who is dry ought to go to some fountain, and there to quench his thirst; and man, who de∣sires to ease his heart, is to repair unto God, and there he shall find rest. To divert himself after the creatures, and there to feed his pleasures, is no other then to eat Salt, which encreases his thirst and appetite, and scorches his Entrails. We are fools therefore in not looking upon God in all our actions, and not ordering them unto him as to our end. He were to be esteemed a Sot, who being to light a Lamp would fill it with water instead of oyle, and yet strive and trouble himself to make it burn. These follies we commit every day, when we use the Creatures to o∣ther ends then the service of God; so as they can nei∣ther kindle in us the fire of his love, nor sustain the luster and dignity of the reasonable Soul. From all then which is said it follows, That what is not adap∣ted to its proper end, is contemptible, monstrous, and unprofitable. For this reason David said, All have declined, that is, All have wandered from their end, which is God, and are made unprofitable. Man therefore, whilst he servs not his Creatour, is a thing vain and stands for nothing; and it were much bet∣ter for him not to be, then not to order himself to his end. The Labourer, who hath planted a tree to the end it should bring him fruit, if it yield none, plucks it up by the roots and burns it; And in the Gospel the barren Figtree was commanded to be cut down.

§ 3.

This force of the Final cause is such, that things or∣dering themselves unto it, receive a better being, and a more noble estimation from their end, how mean so∣ever,

then from any thing they can attain, which is not their end, though never so precious. A Spade receives his value from digging the earth, and for that end is esteemed and bought by the Labourer; but if you give it a Painter to limm with, he will not allow it a place in his shop. The Sick man, whilst he is in∣firm, will pay any thing for a bitter purge, which be∣ing well he hates. Even vessels for unclean offices, be∣ing placed in Corners, are of use and sought for; but set upon a Cupboard are a scorn. So much it imports things to be accommodated unto their proper End; which how vile and base soever giv's them estimation: but severed from it, though they mount unto the Clouds, they loose their value. Mark then in what condition is that man, who seeks not after God, and addres∣ses not his actions unto him, who is so high an End. It is also to be considered, That as there is nothing so base, which being applyed unto his proper end, hath not some good: so there is nothing, how pre∣cious soever, which being diverted from his end, looses not his worth. He, who is ready to die for thirst, will esteem a little water out of a ditch more then all the treasures of the world: so Lisimachus valued a Jarr of water above his Kingdom. From whence it follows, that it is the End, which gives things their value and estimation.

Open then thine eyes, and consider, That thou art not in the world for nothing: That thou wert not created without a Wherefore, and for What; thou hast an end, and oughtest to pursue it: and if thou neg∣lectest it, thou art worse then when thou wert not. Thou hast an End, and the greatest and most high, that can be thought of, which is the glorie of God. Certainly if God had onely created thee to serve him without hope to enjoy him, or ever to attain unto his glory, yet thou oughtest to have esteemed it highly. The Queen of Saba, when she beheld the greatness,* 1.2 wisdom, and majesty of King Salomon, cryed out with

wonder, Blessed are thy Servants, which stand here in thy presence. If this wise Lady held it for a hap∣piness to serve Salomon, what an honour and felicity is it to serve God? But that infinite goodness was not content that thy End should be onely to serve, but that thou should pass so farre as to enjoy him, and be partaker of his own blessedness. In this high End thou art not onely equal unto Angels, but a sharer with God, who as he hath no other end or blessed∣ness but himself, so he would not that thou shouldst have a less End or happiness then thy Creatour. Thou wert born then for a great good, since thou wert born sor the chiefest good.* 1.3 Whereupon the Master of sentences sayes,

God created the rational nature, that he might know the chief good, and knowing and loving it might possess it, and possessing it enjoy it.

God created the Elements for those natures, which have life; He created the hearbs of the field for those creatures, which have sense; Those which have sense for Man: and man for an End, which should surpass all, as being created, not for an end within nature, but for one above it, a supernatural and divine End. Know therefore how to esteem it: and having receiv∣ed so great an honour, disgrace not thy self by stoop∣ing to things of a lower condition.* 1.4 Well said Diony∣sius Richell.

Since the dignity of man is so great, who is created for so excellent an end, the felicity of Angels, and the clear contemplation and fruition of his most glorious Creator, Is it not a great ingra∣titude, baseness, and folly of carnal and wicked men to turn from their God, and not regarding so great happiness, to place their selicity in things carnal, transitory, vain, base and uncleane, that is, in the delights of the flesh, the riches of the world, and in humane praise and glorie? for who∣soever sinns mortally, preferrs the Creature before the Creatour, places his end in a thing fraile and created, adhering more unto that then his Maker,

which must needs be a great injury to God, and a contempt of that felicity, for which he created us.

Have this still before thine eyes, That thy End is grea∣ter than the World, since it is God, which created the World. Consider that by how much the honour is greater to be ordained for so excellent an end, by so much the ignominy is greater to deflect from it. Know therefore thine own worth and dignity, and preserve it, and direct all thy works and actions to so glorious a mark; and since God hath created thee for the same End with Angels, live like an Angel, and endeavour to fill up their seats, and to be a companion of their glory. If is a great priviledge of humane na∣ture, that being in substance inferiour to that of An∣gels, yet it may equal and excel it in happiness. For God, that the Angels might attain their End, propor∣tioned his grace conformable unto their natures, giv∣ing more unto the more perfect: but unto Men, he gives his grace without this restriction, so as man, if he please, may be more than an Angel.

The ancient Philosophers knew very well the great importance of the End of man, and were therefore very sollicitous in finding out what it was, that ha∣ving once found it, they might direct the actions of their life unto it. For they said, and truly, That all they did was error, if first the end of man, whereunto humane actions might be addrest, were not known; And therefore Marcus Aurelius said in his Philosophy, That they dote,* 1.5 who propose not unto themselves some mark, whereunto they may address all their thoughts and endeavours. But after that they had once agreed, that the end of man was to live confor∣mable unto his nature, what did not many of them then do to adjust their actions, and obtain it? what excellent lessons, and instructions did they leave us? and although the End of man in their opinion did not transcend humane nature; yet the Stoicks and Cynicks forsook honours, wealth, and pleasures, that they

might the better accommodate their lives and actions unto it: living not only without doing ill, but doing, what they thought to be, good, maintaining still, that we ought in all things to conform our selves unto ver∣tue: and all this for that natural End, which they had found out;* 1.6 Concerning which Philo speaks these words;

The End, so celebrated by the most excellent Philosophers, is to live according to nature: and this is done, when the Soul entring by the way of vertue walks in the paths of right reason, and follows God, ever mindful of his Commandments, and observing them with firmness in all his words and actions.

If man then ought to do this in order to his natural End, what ought he to do in order to his supernatu∣ral, and to Eternity? Antoninus the Philosopher, judging that the End of man was to live according to nature, thought it a great madness not to conform himself to the accidents of life, and bear them with calmness and equality of mind; insomuch as he said, To do otherwayes was the plague-sore, and impo∣stume of the World. What would he have said of committing grievous and deadly sins, which separate us from God, who is above all nature, and the Author of it? He was so sollicitous in ordering himself to this End, that from morning until night all his thoughts were busied in the contemplation of the End, where∣unto he was born, and in fitting his actions to comply with it.* 1.7 Whereupon he gives us this advise.

In the morning when thou risest, and findest thy self op∣prest with sleep and sloth, have this thought ever in readiness, that thou risest to exercise the actions of a man, and shalt therefore say unto thy self, Whence comes it, that thou so sluggishly goest about that, for which thou wert born, and for which thou ca∣mest into the world? wert thou perhaps born to pamper thy self in a soft and warm Bed? This indeed is pleasing, but wert thou born for thy gust and plea∣sure, and not for labour? seest thou not how Plants,

Spiders, Ants, Bees, and all things employ them∣selves in their proper duties: and thou onely refu∣sest to exercise the office of a reasonable man in what appertains unto thy nature? I confess some refresh∣ment is necessary; but in this Nature hath prescri∣bed a rule, as in eating and drinking; but thou in this passest what is sufficient, and in what thou oughtest to do fallest short, and reachest not unto reason. This happens, because thou doest not love thy self; for if thou didst, thou wouldest comply with thy nature and her commands. Those Crafts∣men, who love and take pleasure in their arts, im∣ploy themselves so seriously in them, that they nei∣ther think of bathing nor feeding; but thou prisest not thy nature so much as a Turner or Comedian doth his Trade, or a Covetous man his gold, or an Ambitious man his vain glory. For these, that they may attain at what they aim, forget both food and sleep; but thou esteemest the actions, proper to a reasonable Soul, unworthy of labour or sollicitude.

All this is from that wise Emperour, who from the consideration of his End and Nature animated himself to comply with his duty and obligation.

§. 4.

From what is spoken we are to gather the estima∣tion we are to have of the Eternal, and with what earnestness we are to desire and seek it, since it is the End, for which we were only born: and that for it self we are not so much as to look at the Temporal, as not being at all ordained for it. But that we may likewise see what use we are to make of it, and the difference arising betwixt it and the Eternal, The one being our End, and The other at best but our Mean, to obtain it, As we have already declared the nature of the Eternal, so we will with as much brevity, as is possible, explicate the nature of the Temporal, the

which as a Medium hath no other reason to be loved or valued by us, but as it conduces to our chief End, which is God and his glory. For as a Souldier, when he is in health, values not the Physician and his Medi∣cines, because they avail him not to the conquering of his Enemy: and when he is sick or hurt, cares not to put on his arms, because they conduce not to the re∣covery of his health: In the like manner we are to keep our hearts and wills free and disinterressed from any thing, but that which leads to our End and Sal∣vation. The Traveller, who is fixt in his determina∣tion of arriving to some certain place, if he meet with two or three several wayes, desires not this more than that, but onely in as much as this may more readily bring him to his rest. He cares not whether it be plain or hilly, whether it lead to the right hand or to the left: all is indifferent, so it bring him whither he pre∣tends. After the like manner we are to behave our selves in the use of things temporal. We are neither to love the Goods of this World, nor fear the Evils of it: but free from both, make onely choice of that which leads to our Salvation. If poverty bring thee to God, imbrace it with both arms and esteem it; If riches and greatness withdraw thee from him, trample them under foot, despise and cast them from thee, as if they were poison; If disgraces and neglect of men assist thee to gain Heaven, rejoyce in thy affronts; If honours make thee forget thy Creator, abhorre them as death; If pleasures distract thee from him, unto whom thou owest so much, deprive thy self of the contents of this life, that thou mayest not lose those of the other; And if grief or torments make thee know thy Redeemer, receive them with all submis∣on and willingness. Wherefore thou art neither to de∣sire, or abhorre good or evil in this life, but in as much as it unites or separates thee from God, who is thy true and onely End. This indifferency was well known unto David, as he is explicated by St. Austin

in that Psalm, which he entitles and dedicates Unto the End, where he considers himself as created by God for so high an End as to serve and enjoy him. upon which supposition he utters this Sentence; As are his darkness, so is his light; * 1.8 because we are no more to encline our affections to the lustre and splen∣dor of this life, than to the obscurity, ignominy, and afflictions; no more to the light and prosperity, than to the darkness and adversity of it; and therefore the holy Father speaks in this manner;

In this night, In this mortality of humane life men enjoy both light and darkness. Light is prosperity, and darkness ad∣versity. But when Christ our Saviour shall come and inhabit the Soul by Faith, and shall promise an∣other light, and shall inspire and endow man with patience, and shall so move him as not to be de∣lighted with prosperity, nor dejected with adversi∣ty, The faithful man shall then begin to use this world with indifferency, and shall not be puffed up, when things succeed happily, nor broken and de∣jected, when they fall out crosly, but shall bless God in all conditions, Whether he abound or want, Whether he be sick or in health, and shall be ever ready to sing this Song: I will bless the Lord at all times; his praise shall be ever in my mouth.

Another condition of the Medium, which is either the same that we have spoken of, or united unto it, is, That we are not to enjoy the Medium, but onely to use it: For in enjoying the Soul rests and contents it self, which is proper to the End; but in the use it ayms at the attaining something further, which is proper to the Medium. We are therefore not to seek after any creature, but in as much as it may be a Means to con∣duce to our End, which is the Creator; and he, who seeks after things temporal for themselves, does no less an injury unto God, than to change basely his End, leaving the Eternal for the Temporal, and the Creator for the Creature, and becomes so much a Sot and a Fool,

as he mistakes his true End, and makes the Medium his End, and submits himself to a vile Creature. From whence may be understood that difference betwixt things, which is noted by St. Austin and Divines, that somethings are to be enjoyed, and others onely made use of. We are onely to enjoy the Eternal, and use the Temporal onely so far as may help to save us, and no further. For, as the same Saint saith, The vicious life of man is no other, than that which he uses ill, and that which he enjoyes ill; and to the contrary the ho∣ly and laudable life of the good is that which uses this World aright, and enjoyes God aright. From hence also may be resolved that doubt amongst the ancient Philosophers, Which are the true goods, which Con∣troversie was also on foot amongst the faithful in David's time. Wherefore he demands in one of his Psalms; Quis ostendit nobis bona? Who will shew us the good things? This doubt is resolved, and an an∣swer is given to the question: That those are the Goods, which unite us unto God, and those the on∣ly Evil, which separate us from him. Whereupon St. Austin sayes;* 1.9

We now know no other evil than to offend God, and not to obtain what he hath pro∣mised: neither know we other good, than to please him, and attain unto what he hath promised. What have we then to say unto the goods and evils of this life, but to be indifferent unto either? be∣cause being now drawn forth from the womb of our Mother Babylon, esteeming them as indifferent, we say, Such is his darkness, as is his light; neither doth the prosperity of this life make us happy, nor the adversity miserable.

Socrates said, that the chiefest wisdom was to distinguish good from evil. And Seneca knew no better rule to distinguish them, than by their end; and therefore sayes:

When thou wouldest know what thou hast to desire,* 1.10 and what to flye, look upon the chief good, and the end of thy whole life; for unto that all which we do is to re∣late;

And so according to what we have said concludes, that onely to be good, which is vertuous, and all o∣ther goods false and adulterate. Thou art eternally so enjoy thy Creator. Content thy self with this hope, and place not thy joy in the Creature, which is onely lawful for thee to use.

§. 5.

But we are much to consider, that the most excel∣lent use of the Creatures for the attaining unto the Creator is the contempt of them. God would have it so easie for thee to obtain thy End, that thou couldest not miss the means, since even the want of all things may further thee. Let no man therefore complain of the necessities of life, since, though all things fail him, the means of his salvation will not fail him; for even that want may be a means to obtain it. If thou shalt therefore fall into such a poverty, as thou hast no∣thing to sustain thee, if it conduce to thy salvation, think thy self the happiest man in the world, and em∣brace it with a hundred hands; for as all things, which hinder us from our end, are to be contemned, so whatsoever helps us to the obtaining of it, (al∣though it be grief, pain, or death it self,) is to be e∣steemed above all value. So great a matter it is to be a means of thy salvation, that Christ our Lord, who is the beginning and end of all things, disdained it not himself: incarnating, dying, and remaining for that end in the most blessed Sacrament of his Body and Blood. And if it cost the Son of God so dear to be a means of thy salvation, do not thou stick at any thing (how horrible soever it appear to humane nature) that may advance and secure it, but esteem it as a Para∣dise, though it be infamy, shame, or dishonor.

Thou travellest towards Heaven; that's the end of thy journey. Make thy voyage secure, whatsoever it cost thee. He who goes for the Indies, if he may em∣bark

bark in a strong and well-rigged Vessel, will not make choice of that which is rotten and worm-eaten. Take the certainest way for Heaven; and believe me, there is none more ready, then that of the Cross of Christ, his Humility, and Mortification. In all things thou de∣sirest still the best for thy self. Know there is nothing better, or more imports thee than a good life. Make it then a good one: and content not thy self with this which thou now livest, if thou canst make it better; and no way more ready & available to improve it, than by imitating the life of thy Redeemer, to despise all that is Temporal. This is the most proper and certain way of obtaining the Eternal, whereunto thou art to aspire, and for which thou were born. Have still thy end be∣fore thine eyes; for thou errest so often as thou doest not behold it, and canst not erre without great dan∣ger.* 1.11 Many compare this life unto a high and narrow Bridge, so narrow that it is scarce broad enough for our feet: and if we fall, we precipitate into a filthy Lake, where .Serpents and Dragons wait to devour us, And who being to pass such a Bridge in an obscure and dark night, having no other guide to direct him but a little light placed in the end of the Bridge, durst for one instant remove his eyes from it? In the like condition are we. This life is a straight Bridge, over which we are to pass in the night and darkness of this world. We cannot come off safely in this dangerous passage without still looking at our end, and at that divine light, which enlightens our Souls. Let not our eyes wander from it, lest we fall into that Gulph, and perish for all eternity. This perdition David signified in the Title, which he gave unto his 13. Psalm, which he calls For the End, where he sayes, That those who look not upon God as their utmost End, making no more account of him than if he were not, That such became abominable and corrupted in their intentions: That there was not one amongst them, who did well: That all became vain and unprofitable, and failed in

their thoughts, words, and actions: That their mouths were as pestilential as an open sepulcher, which none could endure for the stench of worms and corruption: That the poison of Asps was in their lips, and deceit and bitterness in their mouths: That all their wayes were wickedness, and That therefore their feet ran swiftly to shed blood: That their hearts were full of fearful imaginations, and That they trembled where there was nothing to fear; finally, That all their courses were nothing but ruine, and unhappi∣ness: That they did not invoke and pray unto the Lord: That they knew not the wayes of peace: That the fear of God was not before their eyes. All this, which David deciphers, happened, as he saith, unto this wicked people, because they had not God in their hearts, nor did propose him as the end of their acti∣ons. And truly from this defect springs all that is e∣vil. For without God there is neither quiet, peace, nor vertue; for true peace consists in seeking nothing but God, and for God. In this consists the liberty of the sons of God, the contempt of the World, the tran∣quility of the Minde, and the conformity with the Will of God. And most certainly the foundation of all vertue is to know that we are born for nothing but the service of God; and so forget it, as the wicked do, is (as David sayes) a certain kind of Atheism, making us live, as if there were no God, in looseness of manners without prayer, and without the quiet and repose of the Soul. To these three heads the Prophet reduces the disorders of those, who think not of their chief End, nor remember that there is a God. And there∣fore he, who to the contrary shall still fix his thoughts upon that whereunto he is ordained, shall be endu∣ed with vertuous Customs, fervour, and frequency of prayer, and possess the quiet and peace of minde. For as the Iron touched by the Loadstone rests not until it respect the North, no more shall a heart ever enjoy repose but in beholding his chief and utmost End, which is God.

Notes

• * 1.1

  Mar. Fi∣cinus l. 1. Epis.
• * 1.2

  3 Reg. 10.
• * 1.3

  Mal. l. 2. Sent.
• * 1.4

  De Novis. art. 56.
• * 1.5

  Antoni∣nus l. 2. Philos.
• * 1.6

  Philo de Migr. Abra∣ham.
• * 1.7

  M. Aur. Anton. Phil. l. 5. in princ.
• * 1.8

  Psal. 138.
• * 1.9

  Aug. in Psalm. 138.
• * 1.10

  Sen. Ep. 71.
• * 1.11

  St. Greg. Isid. Clar.