Iacob's ladder consisting of fifteene degrees or ascents to the knowledge of God by the consideration of his creatures and attributes. De ascensione mentis in Deum per scalas rerum creatorum opusculum. English Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. 1638 Approx. 495 KB of XML-encoded text transcribed from 236 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A08025 STC 1839.5 ESTC S122555 99857679 99857679 23448 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A08025) Transcribed from: (Early English Books Online ; image set 23448) Images scanned from microfilm: (Early English books, 1475-1640 ; 990:11) Iacob's ladder consisting of fifteene degrees or ascents to the knowledge of God by the consideration of his creatures and attributes. De ascensione mentis in Deum per scalas rerum creatorum opusculum. English Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. Isaacson, Henry, 1581-1654, attributed name. H. I., fl. 1638. Marshall, William, fl. 1617-1650, engraver. [42], 419, [3] p. 1638. London. Printed [by Elizabeth Purslowe] for Henry Seile and are to be sould at the Tigres-head against St. Dunstans Church in fleetstreet, [London] : [1638] A translation of: Bellarmino, Roberto Francesco Romolo. De ascensione mentis in Deum per scalas rerum creatorum opusculum. Translator's note "To the reader" signed: H.I., i.e. Henry Isaacson?. The title page is engraved and signed: Will: Marshall sculpsit. Printer's name from STC. With a final contents leaf. Identified as STC 14051 on UMI microfilm. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional exercises -- Early works to 1800. 2007-12 TCP Assigned for keying and markup 2007-12 Apex CoVantage Keyed and coded from ProQuest page images 2008-04 Mona Logarbo Sampled and proofread 2008-04 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion parallel ladders Essentia Dej Omnipotentia Dej Iustitia Dej Sapientia Theorica Dej Sapientia practica Dej Misericordia Dej Angeli Aêr SOL. Luna . Stellae . Ignis Aqua Mundus Terra Anima Hominis Homo IACOB'S LADDER Consisting of fifteene Degrees or Ascents to the knowledge of GOD by the Consideration of His Creatures and Attributes 1638. LONDON . Printed for Henry Seile and are to be sould at the Tigres-head against St. Dunstans Church in fleetstreet . Will : Marshall sculp●it . To the Christian READER . IT is the receivedopinion of all , that of all the creatures which GOD ( the Soveraigne Creator ) made from the beginning , ●one was created by him more noble and excellent , ( next to the Angels ) then Man : and that for his sake all things were made ; as Heaven , Earth , Sea , and all that ●re in them ; yea , that the Angels●hemselves ●hemselves , and Principalities●ere ●ere ordayned to be subservient ●o him . But Man , being so richly en●owed , and tyed to his maker , in ●o greater bonds then benefits and blessings , became rebellious and unthankfull to his so liber all Benefactor ; and not duely understanding his dignity and excellencie , nor satisfied with such extraordinary favours , out of those things from which he should have taken occasion to love GOD his Maker , extracted that matter which produced his treason : and affecting no lesse then a Deity , rebelled , and brake the commands of his Creator : for which he was justly expelled Paradise , and deprived of that honour , which he formerly possessed , and is now compared to the Beasts that perish . This was a wofull Metamorphosis ; an unhappy change : from the best , to become the worst o● Creatures , and that so sodainly Nor was this the worst of hi● misery ; for by his fall , the whol● masse of Man-kinde ( his posterity ) became so corrupt , as tha● ( the Devill excepted ) Man wa● the most miserable of all other creatures : by nature fraile and weake ; headlong in affections ; tormented with cares and anxieties ; mad in desires ; blind in understanding ; weake in will , corrupt in memory ; obnoxious to all diseases , miseries , and troubles : and lastly , liable to infernall punishment ; and not without just cause : for he , which became a companion with the Devill in sinne , was worthily made his associate in sufferings . Now , Man being thus wretched and miserable , by incurring GODS high displeasure ; it pleased the same most good and gracious GOD , not perpetually to looke upon the injury done to his high Majestie , but to compassionate his misery ; and rather pittying his error , then desiring revenge ; determined to repayre his wofull condition , and to reconcile him to himselfe . But what tongue or pen is sufficient to expresse the manner of this attonement ? Nay , who can conceive , what it was , that wrought this reconciliation ? Surely nothing but his owne meore compassion ; and that by such a way , as may breed astonishment in the most sencelesse heart . By His Sonne , His onely Sonne , CHRIST JESUS , GOD and Man brought he this great worke to passe ; who made such a peace betweene th● Creator and Man ; such an agreement or pacification , as that he not onely pardoned the offence , but received the delinquent to grace , making him one and the same with himselfe , by the bond of love . And as we are infinitely indebted for this high benefit in generall ; so are we no lesse obliged to him for the manner of our Redemption , then for the Redemption it selfe . For there were many wayes , whereby he might have saved us , without labour , without price : yet so wonderfull was his bounty to us ; so great his goodnesse and love , that he would have it wrought by the infinite paines and sorrowes , ( even to the losse of the dearest blood and life ) of His onely Sonne ; and that , by the shamefull Death of the Crosse ; and all this ( I say ) for the love of us , without benefit to himselfe . For as it is in Job . What profiteth it thee , and what avayleth it me , if thou sinnest ? If thou sinnest , what canst thou doe unto him ? If thou be righteous , what givest thou unto him ? or what receiveth he at thy hands ? that is , What prejudice could GOD receive by our evill , or what benefit by our good ? For he is nothing the worse if men blaspheme him ; nor the better if they praise him . It was His love then to us , and nothing else , which repayred our miserable condition . This love therefore requires love againe : the love of the Creator , the love of the Creature . Certainly , in diverse respects we are bound infinitely to him . For our Creation , for our Preservation , for our Redemption : and indeed for so many inestimable blessings , as cannot be conceived , much lesse expressed . What great matter then is required of us , when we are onely injoyned to require this love with love ? We should and ought to imitate a fertile Field , or piece of ground , which renders much more seed then it receiveth : but GOD helpe us poore miserable creatures ; if this were exacted of us , we should come farre short of this retribution . Why yet , if ( for the infirmity of our natures while we live in this pilgrimage ) we cannot doe that which we should ; yet let u● doe what we may Without question love him we may ; nay love him we must , if ever we intend to take the benefit of his Sonnes passion . But thou wiltsay , how shall I love him that I know not ? if I knew him , I would love him with all my heart ; with all the affections of my mind and soule : Surely this is no difficult worke . For GOD himselfe hath made us capable of the knowledge of him , and therfore he ( knowing our capacity sufficient for that act ) hath commanded our performance of it , and that by seeking him . No man can come to the knowledge of anything , but by paines and labour ; and the more sublime that is , of which we are ignorant , the more paines , the more labour it will cost , before the knowledge of it be attained . And certainely , GOD being the most excellent object , the worthiest of all other , our knowledge , let us not spare any paines , any travaile , to possesse our selves of it ; that knowing , we may love him ; which is a duty chiefly expected from us , for all the unvaluable benefits we have , and continually doe receive from him . Now , that in the search or seeking after this knowledge , We grope not as blind men , of whom holy Iob and the Prophet Esay speake : nor that we gaze not , ( gazing being an Act so contrary to seeking , as that it was not onely condemned by the Angels in the Acts of the Apostles ; but forbidden by GOD himselfe ; gazers being for the most part a sort of people , desirous onely of new fangles and novelties , and no setled searchers or seekers . ) It will not be amisse , by prescribing some rules of seeking , to take away filmes from the eyes of the former , and to strengthen the sight of the other , that so they may be the better enabled to proceed in their search . But before we come to the directions , we will looke a little into the necessity of this duty ; that we may understand that a seeking , and thereby a knowing ; and consequently a love and service of him , is necessarily required of us . That it is commanded as a speciall duty , appeares by many places in holy writ , of which I will select a few . Seek the LORD and his strength , seeke his face continually , and Set your hearts and your soules to seeke the LORD your GOD. And GOD himselfe by the Prophet Amos , Seeke ye me and live . Secondly , it was ever the counsaile of GODS Prophets and servants : as of King David to his Sonne , Know thou the GOD of thy Fathers , &c. If thou seek him , he will be found of thee . He adviseth him to know him , by seeking him . The same King gives the same counsaile to his Princes ; as also to his Quire and Church-men , in the two places before mentioned ; to shew , that neither Prince , Nobility , nor Clergy are exempt from this duty . Againe , it hath alwaies bin the practise of Godly Princes and others . King Iehosaphat set himselfe to seek the LORD . King Hezekiah prayed for those that prepared their whole heart to seeke the LORD . King Iosiah when he was yet a child , began to seeke after the GOD of David his Father . It was also the fame King Davids practise . For when GOD said Seeke my race , he answers presently , Thy face LORD will I seeke . And in another place , I have set GOD alwaies before me . And surely not without reason , was this duty either c●mmanded , counsailed or practised , for there is a promise of reward annexed : we shall not lose our labour , but receive much good in seeking to know him . In the Booke of Deuteronomie , GOD promiseth not onely to be found of them that seeke him ; but to deliver them from misery , and heape blessings upon them . King David found by experience , that GOD never failed them that seeke him . And seeke ye after GOD ( saith he ) and your soule shall live . And GOD himselfe by the Prophet Esay . I said not in vaine to the seed of Jacob , Seeke ye me . And lastly , ( not to trouble you with many ) The LORD is good to the soule that seeketh him , saith the Prophet Ieremie . Lastly , it is the end for which Man was created . St. Paul , after he had beaten much upon the point , that a GOD was to be sought out , whom men should worship , and had made it plaine , by the creation of all things , who that GOD was ; came to the end of Mans creation , which was to seeke him ; Man being created for that purpose and end ; adding , that it would be no great labour to find him , as being not farre from every one of us . He then which shal be negligent in this duty , is not worthy of his creation , and deserves not to live ; it being a most absurd and undecent thing , for a Manto be ignorant of his Creator ; having recerved from him the guift of understanding , and made capable to know him . We see , that Rivers naturally returne to the Sea whence they come , and all things elso to their first being : Wherefore then should not Man returne in his thoughts and desires to GOD , who-gave him his being ? and why should his heart be as rest ; till be returne to him ? considering ( as I said ) that he made the understanding , whereby he might know him ; the memory , that he might ever be mindfull of him ; and the will , ever to love him ? And now , since we have in some sort seene , that it is a duty enjoyned by GOD to seeke him ; that it hath beene the counsaile and practise of many holy Kings and Prophets ; that we shall not lose our labour , but receive benefit by our seeking : and lastly , that it is the onely end for which we were created ; let us take a further view , how we may so seeke , that we may find and know him . To the due performance of which act , we must observe these cautions : 1 That we prepare our hearts carefully and diligently to seeke . 2 That we seeke him in sincerity and simplicity without hypocrisie . 3 That we be humble , and not curious seekers . 4 That we seek him in Faith , without wavering . 5 That wee be earnest and zealous , and not cold or luke-warme seekers . This carefull preparation of the heart hath ever been commended , as most necessary , before the undertaking of any pious act ; and indeed is the foundation , and first degree to this seeking . Iehosaphat prepared his heart to seeke the LORD , as you have seene . Iothan became mighty , because he prepared his waies . And S. Ie●ome saith , that purgandus est animus , ut perspicere illam lucem valeat , a man shall never be able to see the clearenesse and beauty of that light , if he first prepare not , nor fit himselfe before-hand ; if hee seeke him not in due order . It was the Wisemans advice , to seeke GOD in simplicity of heart , and it is the Pure in heart that shall see GOD. as our Savi●●r speakes The Sun beames sh●ne brightest upon a cleare glasse ; and in a cleane heart the beames of Divine grace shine most . The uncleane shall not see GOD , saith the Apostle . Saint Ierome calls the humble Man DEI Templum , the Temple or habitation of GOD. He shall not onely see GOD , but GOD will abide with him . GOD giveth grace to the humble . And CHRIST himselfe , while he was conversant upon Earth , delighted not in great or proud company , but chose fishermen to converse with : and the Centurions non sum dignus , with the Publicans humble confession , pleased him more , then all the proud vaunts of the Scribes and Pharises . He desires not , but abhorres to be looked on with curious and prying eyes : and therefore St. Augustine writing against the Manichees saith , and his counsaile is , Compescat se humana temeritas , & id quod non est non quaerat , ne illud quod est inveniat ▪ after the fearfull example of Vzza . Faith is the beginning of cleaving to GOD , saith the Sonne of Syrach . And Fides humanae salutis initium , saith St. Augustine : For by it we understand what soever is necessary for us to know concerning GOD. Now , that there is a GOD , some Deity , all people , even the Heathen , that had their intellectualls , held as a maxime . Hee in the Psalme that said there was no GOD , said it but in his heart ; was not so impudent , as to speake it out and yet for his thought onely , had the brand of a foole . This Faith St. Augustine saith , Valet ad cognitionem DEI , non tanquam omnino incogniti , sed quò cognoscatur manifestius : And , Si quis hic non ambulaverit per Fidem , non perveniet ad speciem beatae visionis . By it , the children of light are distinguished from those of darknesse ; and per ipsam discitur veritatis scientia , et percipitur cognitio Divinitatis . By it , the knowledge of the truth is learned , and of the Divinity perceived . Lastly , zeale , love , and hearty affection is of all vertues the clearest sighted , and will see GOD soonest . For it is the affection to a thing , that drawes a mans desire to see it . And yet , this vertue naturally depends upon the former , of Faith. For if Faith be wavering , love and affection is soone cool'd : Fall from the one , and fall from the other quickly . For no Man can affect or love that , which he beleeves not to be . But yet , this vertue is so necessary , as that without it , none can ever attaine to the sight of GOD. St. Augustine saith , Quantò flagrantius DEUM diligimus , tantó certius sereniusque videamus . We shall see GOD the surer , and more perspicuously , by how much the greater our zeale , aff●ction , and love is to him . And being thus prepared , and fitted with these qualities , we must seeke him ( as the Prophet counsaileth ) while he may be found . Wee must doe it in due time ; that is , while we are in this vale of misery : we must seeke and apply our selves to see and know him , as much and as soon as we may here , that we may see him face to face to our comfort , as he is hereafter . Time is first either past , and that is not ; we cannot make use of that . Secondly , or to come ; and that we know not whether we shall have it to use or no , it is onely in GODS power . Thirdly , or it is present , and that we must lay hold of , and make use of it . Therefore , in what condition , of what age soever thou art , seek the LORD , and that instantly . And if thou shalt take hold of this time , with this preparation ; no doubt but GOD will be favourable to thee , and thou shalt see his face with joy . Thou shalt finde him if thou seeke him : ( and the rather , if thou doe it early with David ; or with King Iosias , while thou art yet a child ; ) and finding him , thou shalt know him : and being come to the knowledge of greatnesse and goodnesse , thou shalt certainly love him ; which is the chiefe duty he requires of thee . And now give me leave to offer to your view , a generation , that have neither eyes , nor hearts aright ; and with Esay , Let me bring forth the blind that have eyes ; that is to say , such as have their sight , yet wander like Jeremies blind men , and grope at noone day , with those in Deuteronomie , That have eyes and see not , have understanding , but make not true use of it , for which GOD gave it : but it is darkned ( as St. Paul saith ) because of the hardnesse of their heart . Among which I will set before you the chiefe : Wo●ldlings , Ambitious , Selfe-lovers , Rebellious , Covetous and Idle : All which sorts of people , ( as I said before ) have filmes before their eyes , that hinder their sight and seeking . The love of this World in generall , doth so blind the eyes of men , that worldlings cannot distinguish betweene good and evill : they are not able , have neither power , nor time to see the true GOD. For the World being once fixed in their hearts , they cannot find out the things which GOD made from the beginning : that is , they cannot think of their Creator . And ( as St. Paul speaketh ) The God of the World hath blinded their eyes , least the light of the glorious Gospell should shine to ●hem : and therefore in another place he calls it the darknesse of the World. It was this love of the World , that caused Demas to for sake St. Paul. And St. Iohn affirmes plainely , that he which loveth the World , hath not the love of GOD in him : and therefore neither can , nor desires to see him . Againe , the World ( as a false glasse ) deceives the sight : it 's a very hypocrite , promiseth faire ; but beleeve it not ; rather feare the reward of its service : for breve est quod delectat , aeternum quod cruciat . It is impossible to looke to Heaven with one eye , and to the Earth with the other . It was the dung of a Sparrow or Swallow , that deprived Tobias of his sight , and the Apostle calls the things of the world , Terrena stercora : and therefore , while we dote on this world , and the dung there of falls upon our sight , we may be justly reputed blind , we grope for the wall like the blind ; and grope as if we had no eyes : we may apply that to our selves which David did unto himselfe . The light of our eyes is gone from us : while we are in this estate , we shall never see God. The filme of preferment much darkens the sight , and the smoke of honour is so prejudicious to the eyes , that it hinders men from the sight of their Creator : For though they carrie their eyes loftily , yet look they not so high as they should ; the myst of ambition is so thick before their eyes ; and the Sun-beames of honour so dazles them , that in comparison of a true and cleare sight , these may also bee justly reckoned among the blinde . Not much unlike to the Ambitious . is the Selfe-lover , proud and vaine-glorious : he is also blind ; for his eves , his sight is wholly reversed , and turned inward . The Pharisee lost his sight by this vanity : and so did Nabuchadonozor , and the Angels their blessed vision . The proud have not so much as a thought of GOD , much lesse a desire to see him : but all their desire is to see themselves ; and that so long , in the burning glasse of selfe conceit , that in the end they lose their sight . And this disease of the eyes begets another worse then the former , namely Rebellion . For the proud ( thinks none better then himselfe , ) presently with pharaoh saies , Who is the LORD ? The vice of pride makes the heart rebellious , as Ieremy speakes : and while a man is in rebellion , he never desires to see his Prince . It so hardens the heart , that it can receive no impression of goodnesse ; but their eyes are as it were set in their heads , as it is said of Ahia , in another case . They have eyes , but see not , as Ieremy saith , in the same Chapter : and as our Saviour , seeing they shall see , and not perceive ; because they have closed their eyes . And this is that blindnesse of heart which the Apostle St Paul meanes . For indeed , the cause of this blindnesse is ( as of all other evills ) the heart ; it being to the soule , as the eye to the body . For the eye is but as a conduit or channell , through whose optiques , all good or bad desires passe to the heart . Riches are as great an eye-sore , as any of the former , for the eye of the covetous is ever fixed upon a wrong object : Avarus est caecus , The covetous Man is blind , saith St. Augustine ; and therefore not without cause did our Saviour bid men to be ware of covetousnesse : For these terrena stercora , of riches , the mucke of the World , blind the eyes even of the wise ; they divert the eyes of the mind from seeing GOD. The Prodigall having his por●ion , went from his Father . Place ●● looking-glasse upward , and you shall see Heaven : but downward , ●nd the Earth is in your sight . ●t is not wealth , but poverty which enlightens the understanding . David in his prospe●ity said he should never be ●emoved : GOD did but turn ●way his face , and his sight●egan ●egan to be cleared . Lastly , the Idle person can●ot , shall not see GOD , because ●e takes no paines , labours not ●or this sight , he is as a dead●an ●an . David in his idlenesse , ●●st the sight of GOD. For the ●yes of the slothfull are also ●losed , they cannot see him . But ●f thou hast a desire to see GOD , thou shalt finde him , if thou seek him with all thine heart , and with all thy soule : that is , fervently and diligently . Thus have we a short survey of the blind : for all which I will pray with Elisha , LORD open their eyes , and that the eyes of their understanding may be enlightned , and advise them with the Prophet , Looke ye● blind , that ye may see ; that when with Balaam , their eyes be opened , they may see the vision of the Almighty . And now that you have seen that to seeke and know GOD the Creator , is every mans duty ; as being commanded , perswaded and patterned ; and the it is the end , for which man w●● created : as also having a sho●● direction set before you , fo● preparation to this sight an● search , together with some cautions , to avoyd the hinderance and lets to it ; let us consider little , how farre we may enter into this search , by sufficient warrant , that we stare not upon the Sun , while we become blind . For Noli altum saper● , sed time , was a good rule . No man hath seene GOD at any time ( saith St Iohn , and No man shall see GOD and live , saith GOD himselfe : For you must know saith St. Augustine ; that GOD cannot be expressed in words , nor comprehended in any mans thought or knowledge : and his reason follows , how saith he , could we proclaim him immense and in comprehensible , if he could be included in the speech or thought of any man ? and it appeares how admirable he is , by that , that he is unutterable by all tongues , and incomprehensible within any thoughts . And againe , Because GOD is above all , it followes , that he must needs exceed the capacity of men . Men , by the acutenesse of the mind may reach high ; but they behold what GOD is , rather in opinion then definition . His fullnesse , none , either with corporeall eyes , or with the mind it selfe , have at any time apprehended . If then we can neither see , nor know , nor apprehend him ; to what purpose is it , that we are so often commanded and advised to seeke him ? We must seeke , see , and know him i● this parallel . As the Sun is onely to be looked on , so that it may be seene and no more ; lest by beholding it too stedfastly , we see lesse then we might : so GOD is to be knowne , so much as he permits thee to know and understand of him , and no more . And how farre , or short are we limited ? how farre may we goe in the lawfull sight and knowledge of him ? for though we take never so much warrantable paines to know and see him , yet wee shall but see him in this pilgrimage , through a glasse darkly , as the Apostle speakes . It is true , yet paines we must ●ake , and wayes we must and may use to see him . For GOD hath given man understanding above all creatures , to the end , that he should both see and know him in this vale of misery . And ●o hold you no longer in suspence , I conceive , that the best and safest way to come to the sight and knowledge of him , is by the consideration of his Creatures and Attributes . For in the first place , it was Davids practice , to muse upon all his workes and the dayes of old , that is ( as some Commentators have it ) the sixe dayes of the creation . And therefore they are justly taxed with the name of vaine , that are ignorant of GOD , and that could not out of the good things that are seene , know him that is ; neither considering the workes , did they acknowledge the worke-master . For by the greatnesse and beauty of the Creature , proportionably the maker of them is seen . And St. Paul affirmes , that GODS eternall power and Godhead is understood by the things that are made : and St. Augustine goes a little further , when he saies , That to see the Creator by the Creature ; the Maker by his worke ; and the Architector of the world by the World , is asmuch as Man can see concerning GOD. And as he may be seene in his Creatures , so in his Attributes he is no lesse visible , no lesse admirable : for if we well consider him ( besides his infinite Essence ) in his Power , Wisedome , Mercy and Justice , ( his principall Attributes ) we may see and understand so much of him , as may conduce to the knowledge of him in this life . And yet I must confesse , that what sight we have of him here , is but ( as St. Paul speaketh in the place formerly quoted ) per speculum in aenigmate , through a glasse darkely , to that , which in the beatificall vision we shall see of him , to our comfort most clearly ; if by our lives here , he shall hereafter thinke us worthy of that most blessed sight . And thus having briefly shewed the necessity of this duty , and how farre ; and by what meanes we may wade to the attayning of the knowledge of the Creator : give me leave to tender to your view , a more ample , devout and pious Treatise , tending to that purpose , which I have turned into true Orthodoxe English , though in a plaine Dialect , which at the first I s●lely intended for my owne private use : but now ( not doubting of your favourable acceptance for the publique good , as I hope . Commending it and you therefore to the blessing of that Creator , ( who so instruct us all in his knowledge here , that hereafter we may ( with comfort ) see him face to face , and know him , as we are knowne . ) I rest Yours in CHRIST IESUS , H. I. THE PREFACE to the ensuing TREATISE . WE are oft times admonished in holy Scripture , carefully to seek GOD : for though he be not farre from every one of us , seeing we live , move , and have our being in him , as the Apostle speakes , yet are wee farre from him : and unlesse we daily frame ascents in our hearts , and raise steps and greeces towards Heaven , and seeke him with much labour ; we doe but take our journey with the Prodigall , into a Countrey farre from our owne , and from our Father , where wee but feede swine . Now , briefly to unfold and resolve how these agree , that GOD i● not farre from us , and yet wee very farre from him : We say , that GOD is not farre from us , because he daily seeth us , all things being in his sight . He also thinkes daily of us , because he careth for us : and he also daily toucheth us , as bearing all things by his mighty Word . And againe , we are farre from GOD , because we neither doe , nor can see him , dwelling in inaccessible light , and we are not able to thinke any thing ( of GOD ) of our selves , as of our selves , much lesse to touch him , by any pious affection , or to cleave to him ; unlesse he take us up , and draw us after him , by his power . Therefore when David had said , I have set GOD alwaies before mee , or in my sight ; he presently addes , for he is on my right hand ; or ( as St. Jer●me ) me suscepit dextratua . Neither are we onely in these three respects farre from GOD , that we can neither see him , nor easily thinke of him , nor joyne to him in affection : but wee easily forget him , scarce sounding forth his name , by praise or prayer : the reason is , because wee are entangled and taken up with temporall affaires , which compasse us round , and even overwhelme us . This then is the cause , why the Holy Ghost in sacred writ , ( as wee said even now ) so often perswades and counsailes us ; to seeke GOD. As , Seeke yee after GOD , and your soule shall live . And , Seeke the LORD and his strength : seeke his face evermore . And , The LORD is good to the soule that seeketh him . And , Seeke the LORD while hee may be found , and Seeke the LORD in simplicity of heart . And , If thou shalt seeke the LORD thy GOD , thou shalt finde him , if thou seeke him with all thy heart , and with all thy soule . No man , of what condition soever , is tyed so to give himselfe up to the affaires of the World , as not to refresh himselfe , with meate , drinke and sleepe . And if the bodie require such refreshing , and repast ; how much rather should the soule desire food and sleepe , ( Prayer and contemplation ) one being the meate , and the other the sleepe of the soule ? and by these two , are ascents framed in the heart , by which wee are to see the GOD of GODS in Sion , even asmuch as hee may be seene , in this vale of teares . Now there can bee no plainer , or more easie way for us mortalls to ascend to GOD , then by the consideration of his workes . For wee cannot properly say , that they ascended , which by the singular guift of GOD , were admitted by another way into Paradise ; and there to heare the secrets of GOD , which are not lawfull to bee spoken or uttered : but onely , that they were rapt , as Saint Paul plainely confesseth , in his owne case . But that it is possible for a man to ascend to the knowledge of GOD , and love of his Creator , by his workes , ( that is by his creatures ) the Booke of Wisedome , the Apostle Saint Paul , and reason it selfe , sufficiently prove : seeing the efficient cause may bee knowne by its effects , as a Man by his picture or Image . And there is no doubt but that all Created things be the workes of GOD ; and holy Scrip●ure teacheth us , that Man and Angels be not onely the workes , but the images of GOD. Being therefore provoked and stirred up , with these reasons ; and having a little ease and rest from other affaires , I have attempted to make a LADDER , out of the Consideration of the Creatures ; by which after a sort , GOD may bee ascended unto : And I have distinguished it into fifteene Staves or Steppes , after the similitude of the fifteene Degrees , by which men went up to SOLOMONS Temple ; and of the fifteene Psalmes of DAVID his Father , usually called the Gradualls , or Psalmes of Degrees . THE FIRST DEGREE of our spirituall ascending to GOD , is by the Consideration of MAN. DEGREE I. WHosoever is desirous to erect his thoughts to God-ward , must first begin with the consideration of himselfe . For we are every one of us the creature and image of GOD : and nothing is neerer to us then our selves . And therfore not without cause said Moses , Attende tibi , Take heed to thy selfe . For whosoever shall strictly and narrowly look into himselfe , shall finde that he is the very compendium or abridgement of the whole World ; and by this view with little labour and difficulty he may ascend to the creator of all things . And to this search , the resolution of these foure ordinary and easie questions wil be necessarie . 1 Who was Mans Creator . 2 Of what matter he was created . 3 What forme was given him ? 4 To what end he was brought into the World ? First , if thou wilt examine diligently , who it was that made thy soule when it was not , thou shalt finde , that it was GOD and not thy Parents . For whatsoever comes of the flesh is fleshly ; and thy soule is a spirit . Not Heaven , Earth , Sun or Starres , for they are corporeall ; thy soule incorporeall . Not Angels or Archangels , for thou were not made of any matter , but meerely of nothing : and none but GOD is able to make something of nothing . He therefore , without helpe of any others , with his owne hands , which are his understanding and will , created thee . And though GOD used thy Parents to the begetting of thy flesh , as labourers to a building ; yet is he the chiefe worke-man and creator , both of body and soule . For if thy Parents had been the chiefe authors and makers of thee , they may as well be able without skill in Anatomy to know all thy bones , nerves , veines , muskles , and other things , which they are ignorant of : they might also be as well able when thou art sicke or lame , to cure thee , as to make thee : like a clock-maker , who can take in pieces , and amend the watch or clocke formerly made by him . But the joyning of soule and body in so strong a tye , as that they become one substance , is a worke of such transcendence , that none can performe , but he , who is of infinite power . Therefore , this question is resolved , and we may and must confidently affirme , that GOD is Mans creator , who onely doth wonderfull things . And therefore Moses inspired by the spirit of GOD , may seeme to confirme this point , when he saith by way of question and answer : Is not he thy Father ? he hath made thee and proportioned thee . And Job likewise ; Thy hands have made me and fashioned me : and a little after , Thou hast clothed me with skin and flesh , and joyned me together with bones and finewes . The Kingly Prophet also acknowledgeth asmuch , Thy hands have made me and fashioned me : and againe , Thou hast fashio●ed me behind and before . To these I may adde that excel●ent speech of that heroicall woman in the Booke of the Maccabees to her soun●s . I cannot tell how ye came into my Wombe , for I neither gave you breath nor life : it is not I that ●et in order the members of ●our body ; but doubtlesse the Creator of the World , which formed the birth of man , and found out the beginning of all things . And upon this it was , that CHRIST himselfe said , Call no man your Father upon the earth : for there is but one , your Father which is in Heaven : upon which Saint Augustine speaking of his naturall Sonne Adeodatus , said to GOD , Thou didst make him well , for I had nothing in that childe , besides the fault . Well then , If GOD be author both of body and soule , if he be thy Father and preserver ▪ if what thou hast , thou receivest from him : if what thou hopest , thou hopest from him : Why boastest thou not of such a Father ? Why dost thou not love him with all thy heart ? why dost thou not contemne all things in respect of him , but sufferest thy selfe to be overswayed with vaine desires and delights ? Lift up thine eyes to him , feare not what any mortall crea●ure can doe to thee . Say with David , I am thine , save me . Certainly , if thou wouldst but seriously consider , how gracious GOD is to thee , in that he ( who needs none of thy goods ; neither if thou perish , doth he lose any thing ; hath his eye of providence still and continually over thee ; yea so loveth , directeth and cherisheth thee , as if thou wert his greatest treasure , thou wouldst be moved with these his extraordinary favours , and put thy whole confidence in him : thou wouldst feare him as thy Lord , love him as thy Father ; and loath those things which should divert thee from his love . The second quaere is , Of what matter was Man created ? The resolution is easie , even of that which is most vile and contemptible : and by how much the ●aser , the better occasion is ministred to every one of us , to labour for that most pretious and profitable vertue of humility . And doubtlesse the matter of which the prime part of Man ( the soule ) was made , was nothing ; and what can be imagined or thought to be of lesse esteeme then nothing ? Now what was the first materiall to the making of the body but menstruous blood : a thing so loathsome , as that the eye flies the sight of it ; the hand the touching of it ; and the mind abhorres to thinke of it . Thirdly , the matter whereof the first Man Adam was made , was but red and barren earth , or dust or mud . Out of the earth wast thou taken , ( saith GOD to Adam ) because thou art dust , and to dust thou shalt returne . Which caused Abraham ( remembring the vile materialls he was made of ) to say to GOD , I am but dust and ashes . And yet we have not said all which may be spoken , concerning the vilenes of these materialls . For the earth or dust it selfe , of which his body was created , came not from any matter , but of nothing also . For in the beginning GOD create● heaven and earth , and surely he created them not of any othe● heaven and earth , but even o● nothing . So that this proud thing Man , ( whether you consider soule or body ) coming from nothing , in the end must be reduced to nothing . What then hath he to boast of , but that which he hath received from GOD. Other things , as the workes of artificers , vessels of gold and the like , if they had sense might boast and expostulate with their workemen in this manner . It is true , lowe to thee for my form , but not for my materialls ; and that which I had of my selfe , before thou tookest me in hand , is farre more pretious then that which I received from thee : But Man , that hath nothing of himselfe , and is altogether nothing of himselfe , can glory in , nor of nothing . And therefore St. Paul saith . What hast thou that thou hast not received ? If thou hast received it , why boastest thou as though thou hadst not received it ? and If any man seeme to himselfe that he is somewhat when he is nothing , he deceiveth himselfe in his imagination . To which St. Cyprian agreeth , when he saith we ought to boast of nothing , when there is nothing that we may call ours . But thou wilt say , men doe many excellent things , for which they are worthily commended ; that according to the proverb , virtus laudata crescat , goodnes having due praise may increase . It is true . Men doe many good workes , for which they may deservedly be praysed , and of which they may boast ; but with this limitation , that they rejoyce in the Lord , and not in themselves ; as it is written : He that rejoyceth , let him rejoyce in the Lord. For let me aske these questions . When a Man doth any good worke , of what matter , by what power , by whose aid and direction doth he it ? surely o● the matter which GOD created : by that power and strength which GOD gave him : and lastly by GODS direction and assistance , without which hee could doe no good thing . For GOD doth many good things in Man without Man : but Man doth no good , but that which GOD giveth him power to do . And therefore , he vouchsafeth to use the Ministery and service of Man in doing good ; which of himselfe he could do without Man , that thereby he might acknowledge himselfe the greater debtor to GOD , and not by growing proud to rob God of his honour . Therefore , if thou be wise , in the good thou dost , give to thy selfe the last place ; steale not Gods glory from him , neither in little or much : enter into thine heart and consider well , that nothing of thine which is onely , and all that thou hast , and all the World shall not be able to puffe thee up . And because this pretious vertue of true humility was almost clean gone out of the World , and was neither to be found in the Books of Philosophers , or in the lives either of the Gentiles or Jewes ; it pleased the Mr. of Humility himselfe to descend from Heaven , Who when he was in the form of God equall to the Father , made himselfe of no reputation ; and tooke on him the forme of a servant , and humbled himselfe , &c. saying to mankind , Learne of me that am meeke and lowly of heart , and ye shall finde rest to your soules . So that if thou perhaps art ashamed to imitate the humility of Men , be not ashamed to follow the humility of CHRIST , Who resisteth the proud , and giveth grace to the humble . The third question followes now to be answered : that is ▪ What forme was given to Man at his creation . Surely by how much the viler the matter was of which he was made , by so much the forme is found to be the more excellent . To omit the out ward shape of the body , ( which yet may justly challenge eminencie above the shapes of all other creatures : ) for this is not the substantiall , but the accidentall forme . The substantiall forme therefore of a MAN , which makes him to be a MAN , and distinguisheth him from other creatures , is the immortall Soule , indued with reason and will , the Image of GOD ; for so we read , that GOD said when he would make Man , Let us make Man in our Image according to ●ur likenesse , and let him rule over the fish of the Sea , and over the foule of Heaven , and over the ●easts , and over all the Earth ; and over every thing that creepeth and moveth on the Earth . Man therefore is the Image of GOD , not in respect of his body , but of his spirit : For GOD is a Spirit , not a body . And there is the Image of GOD saith St. Basil , where that is , which commands the other creatures . Now Man commands and rules over the beasts , not by the members of his body , which are stronger in many beasts then in Man ; but by the mind , indued with reason and will : that is , not by that which he hath common and alike with them ; but by that , by which he is distinguished from them , and made like unto GOD. Rowse thy selfe then , and frame thy selfe after thy patterne ; and consider that all the good thou receivest by this Image , consists in the likenesse and resemblance thou hast to it ▪ Thy patterne is GOD , whose beauty is infinite , Light , in whom there is no darknes ; whose beauty the Sun and Moone admire . And that thou mayst the more easilie imitate thy patterne , on which thy whole perfection , profit , honour , joy , rest , and indeed thy whole good depends : conceive the beauty of GOD ( thy patterne ) to consist in wisdome and holinesse . For as the beauty of the body ariseth from the just proportion of the members , and sweetnesse of the colour ; so in the spirituall substance , the pleasantnesse of the colour is the light of wisedome ; the proportion of the members is sanctitie and righteousnesse : not any particular justice , but universall , which conteyneth all other vertues ; and therfore , that may be said to be the most beautifull spirit , whose mind shineth with the light of wisedome , and whose will hath the greatest measure of perfect righteousnesse . GOD then thy patterne , is that Wisdome , and that Righteousnes , and in respect thereof , is beauty it selfe . And because , both these Attributes of GOD are specified in Scripture under the name of sanctity ; it is that the Angels in Esay cry unto him , Holy , Holy , Holy is the LORD GOD of Hosts : and GOD himselfe cryeth to his Images , Be holy , for I am holy : and our Saviour in the Gospell , Bee perfect , as your Father which in Heaven is perfect . Wherefore , if thou desirest to be like thy patterne , thou must love Wisedome and Righteousnesse above all things . True Wisedome ( which is one part of spirituall beauty ) is to judge of all things according to the supreme cause : and the most high cause is the divine will of GOD , or his Law which manifests his will to Man. If therefore thou love Wisedome , thou must not lend thine eare to what the Law of the flesh shall dictate ; what thy sences shall judge to be good ; what the World shall approve of ; what any Man shall insinuate to thee ; but stop thine eares to them , and marke onely what the will of GOD thy LORD is , and account that most profitable , and above all things to be desired , which shal be most conformable to his will and Law. This is the wisedome of the Saints , of which the wiseman wrote . I loved her above health and beauty , and purposed to take her for my light : for her light cannot be quenched . All good things therefore came to me with her . The other part of this spirituall beauty is Righteousnesse , and this containes all vertues which adorne and beau●ifie the will , the chiefe whereof is love , the mother of all graces ; which not onely comprehends all the rest , as St. Augustine speaketh ; but indeed as St. Paul affirmeth is the fulfilling of the Law ; and on the other side , He which keepeth his word , ( that is his Law ) in him is the love of GOD perfect indeed , as St. John. They therefore which would be made like to the Divine patterne , must hearken to , and obey this counsaile , Be ye followers of GOD as deare children , and walke in love . The Son is the image of his Father , and all the good which ariseth from this image , ( as is before said ) is to become like to the patterne . Oh , if thou wouldst fully understand these things , and that being made like unto GOD ( by the beauty of true Wisedome and Righteousnesse ) thou much pleasest him , what peace wouldst thou enjoy ? how joyfull wouldst thou be ? how easily wouldst thou despise all the blandishments of this deceitfull world ? Againe , if thou wouldst consider , how highly GOD wil be displeased , when he shall see his image wanting the light of wisedome , and the robe of Righteousnesse , to be polluted , defiled and darkned ; and that Man being placed in such honour , as to be like to GOD , to be now compared to the beasts that perish : certainely thou wouldst be amazed , and tremble ; neither wouldst thou be at rest , untill by floods of teares springing from bitter contrition , thou shouldst wash away all thy spots and steynes , and returne to the likenes of thy most beautifull patterne . But because in the meane time , ( while thou walkest away , and wandrest from GOD ; and that thou walkest by Faith , and not by sight ) thou continually wantest his aid and assistance , aswell , that thou mayst abide in that likenes which thou hast , as that daily thou mayst become more like , that is more beautifull and clearer : mourne heartily , and pray to him , and say O holy Lord and most mercifull , whom it hath pleased to make this my soule , thine Image ; make perfect I beseech thee thy worke : increase my Wisedome , increase my Righteousnesse : hide my soule in the secret place of thy Tabernacle , that it be not defiled with the mud of carnall concupiscence , nor with the smoke of secular honour , nor the dust of earthly thoughts . The last quaere remaines to be resolv'd , which is , Whereto , or for what , Man was brought into the World. The end of his Creation . This end was no other , then GOD himselfe . But because there is a double end , Internall or Inward , and Externall or Outward . We will consider them apart , briefly . The Internall or Inward end is the perfect state or condition of any thing , to which the same may attaine : as for example , a Palace or any other structure is then , and not till then accounted perfect and finished , when nothing is wanting which is requisite to the building of it . So the inward end of a tree is the perfect state thereof ; and then it is said to have attayned his end , when after the full growth it beareth fruit . A Man therefore , who is created to a most high end , may then be said to have obtayned his end , when his mind shall see God as he is , and by seeing him shall know all things ; his will shall most ardently love and enjoy that chief good and happinesse : and his body being becom immortall and impassible , shall live in perpetuall peace and joy . And because the essence of this finall beatitude is the vision of GOD , by which we ( the Images of GOD ) shall come to a perfect state , and perfect similitude with our divine patterne : therefore it is that St John saith , Now are we the Sons of GOD , but yet it is not made manifest what we shall be : and we know that when he shall be made manifest , we shall be like him , for we shall see him as he is . Oh! if thou couldst imagine , what this is , [ that we shal be like him , for we shall see him as he is ] how quickly would all the clouds of earthly desires be dispersed ? GOD is most blessed , and therefore most blessed , because he alwaies sees himselfe as he is , and enjoyes himself without intermission , from all eternitie , with a most cleare sight , and ardent love . Which inestimable good he would have thee partaker of also , with the holy Angels ; and hath created thee to this most sublime and transcendent end : which these words signifie , Enter into the joy of thy Lord , that is , be partaker of the joy which God himself enjoyes : and these of our Saviour . I appoint unto you a Kingdome , as my Father hath appointed unto me , that you may eate and drinke at my table in my Kingdome , that is , I will make you partakers of my Kingdome , and of my royall Table ; that you may enjoy that honour , that power and that pleasure that I enjoy , and that God my Father enjoyes . And who can conceive how great that honour , power , pleasure and happinesse may be ? Certainly he that shall ascend in his thoughts , and hope to this height of his end , wil be ashamed to contend for the earths possession , or to be tormented for the losse of temporall things , or to rejoyce for the gaine of them . The externall or outward end of a thing is that , or he , for whose sake the thing is made , as the end of a Palace or house for the dweller , the end of a Tree for the owner ; and the end of Man onely for the Lord his God. For he made him , he made him of his owne , he made him for himself ; he preserves , feeds and payes him his wages . Therfore most justly he commands , and saith , Thou shalt worship the LORD onely , and him onely shalt thouserve . But marke and observe diligently . Other things which are created for Man , are pr●fitable for him , and not for Beasts●abour ●abour for Man , not for them●elves : the fields , vines and orchards fill the barnes , cellars and granaries of Men , ●ot of their owne . Lastly , servants labour , sweat and are wearie , and the gaine , pleasure and advantage redound to the Master , not to themselves . But the LORD thy GOD , who wanteth nothing , will have Man to serve him ; and wills that the profit and reward be Mans , and not his owne . O LORD , good and gracious , and of much mercy , who would not serve thee with his whole heart , if he but once tasted the sweetnesse of thy service ? What dost thou command ô LORD , to thy servants ? Thou bidst us to take thy yoke on us ; and what is thy yoke , is it heavie ? no : easie , and the burden light . Who would not most willingly beare a yoke , which presseth not , but cherisheth ; and a burden which is not grievous , but refresheth ? and therefore thou hast added , not without cause , and ye shall finde rest unto your soules . And what is that yoke of thine that brings not wearinesse , but rest ? even only that first , and chiefest Commandement , Thou shalt love the LORD thy GOD with all thine heart . What easier , sweeter , pleasanter injunction can there be , then to love goodnesse , beautie and love , which wholly thou art Ô LORD my GOD ? Thy servant David judged aright , when he conceived , that thy Commandements were more to be desired then gold , yea then much fine gold ; and sweeter then the honey and the honey comb , adding , that in keeping them there was great reward . What is this Ô LORD , Dost thou promise reward to those which keepe Commandements of this nature ? yet so it is , and a most ample reward , according to that of St. James , a Crowne of life . And what may that be ? certainly a greater blessing then we can either imagine or desire : for so saith St. Paul , quoting a place in Esay , The eye hath not seen , the eare hath not heard , nor hath come into Mans heart , the things which GOD hath prepared for them that love him . Truely therefore may it be said , that in keeping thy Commandements there is great reward . And not onely that great Commandement , but the rest , doe make him good and happy that keepes them . If thou be wise then , understand , that thou wert created to the glory of GOD and thine owne eternall salvation ; that this is thine end , this the centre of thy soule ; and this ought to be the treasure of thine heart . If thou shalt attaine to this end , thou shalt be blessed ; if thou shalt fall from thence , then miserable : and therefore thinke that truely good , which brings thee to thine end ; and that truely evill , which causeth thee to fall from thine end : prosperity and adversity , wealth and poverty , health and sicknesse , honour and disgrace , life and death with a wise man , are neither to be desired or avoyded of themselves : but if they conduce to the glory of GOD and thine owne happinesse , they are good , and to be sought after : if they hinder either Gods honour , or thy salvation ; they are evill and to be shunned . DEGREE II. By the Consideration of the Greater WORLD . THe first Degree of our ascent towards GOD , was raysed out of the consid●ration of Man , who is called the lesser World : now our intent is to erect the second , out of the consideration of the great heap , which is called the Greater World. Indeed St Gregory Nazianzen saith , that GOD placed Man as a Great World in a little , which is true , if we sever the Angels from the World : for Man is greater then it , in vertue , though not in greatnesse , capacity or masse : but if we comprehend the Angels within the World , as in this tract we doe ; then Man is but the little in the great World. Therefore in this great World which comprehends the universality of things ; though many things be wonderfull and very considerable and remarkable ; yet these I conceive most worthy our admiration in it . 1 The Magnitude or Greatnesse of it . 2 The Multitude or Number of things created in it . 3 The Variety of those things . 4 The force , vertue , and efficacie of them . 5 The Beauty and Comlines of them . It is without doubt , that the compasse of the earth is very spacious ; yea so great that the Sonne of Syrach said of it , Who can measure the bredth of the Earth , or the depth ? This may be the better understood , if we consider how many thousand yeares have passed since the Creation , and as yet the whole superficies of it , ( which he calls the breadth ) is not knowne , notwithstanding the many dangerous and costly voyages to discover it . Yet what is this heape or masse of the Earth , if it be compared to the circuit and compasse of the highest Heaven : Astrologers say , like a point or pricke to it , and true enough ; and that every Starre in the firmament is greater then the Earth , ( though for the infinite distance they seeme little to us ) who can conceive the spaciousnesse of Heaven , where so many thousands of Starres doe shine ? and therfore if he asked with such admiration concerning the superfioies and depth of the Earth , what would he have said of the outward superficie● of Heaven , and of the depth of the whole World ; from the highest Heaven , to the botome of Hell ? And indeed , the corporeall heape or masse of this World is so great , as the mind of Man can hardly imagine or conceive it . Well then , if the World be so great , what is he which made it ? Certainely he is great , and there is no end of his greatnesse . The prophet Esay speaketh metaphorically of him , when he saith , That he measureth the waters in the hollow of his hand , and meateth all the Heavens with a span . But King Solomon more expressely and punctually , Heaven and the Heaven of Heavens cannot containe thee ; which is therefore true , becau●e if another or many more worlds were created , GOD would fill them all , which we are not to understand , as that by his so fitting the world , part of GOD would be in part of the world , and wholly in all the world : for GOD hath no parts , but is whole in all the world , and whole in every part of the world ; and therefore is everywhere present by his power and wisedome . Wherefore , if thou beest faithfull to him , ( whosoever be against thee ) feare nothing , for what shouldst thou be afraid of , having so great a GOD to thy Father and friend : but if thou by falling from him hast made him thine enemy and Judge , then thou hast just cause to feare , and to give no rest to thine eyes , till thou hast by true repentance appeased him . The next thing considerable in this Great World , is the multitude of things created in it , which are so many , that who can tell them ? Who can number the sands of the Sea , and the drops of raine , as it is in the place before cited . But to omit them , as the least of things created . Within the earth how many mines are there of gold and silver , of lead , brasse , tinne , and the like ? what number of pretious stones and pearles . Above the earth , how many kinds , species , and individualls , of herbs , fruits and plants ? and how many parts in each of them ? and how many kinds , species and individualls of perfect and imperfect living creatures , foure footed beasts , creeping and flying creatures ? In the Sea , how many kinds , species , and individualls of fishes ? who can number them ? What shall we say of the multitude of Mankinde , of which it is written , He blesseth them so that they multiply exceedingly . Lastly , how many starres in Heaven , of which it is said by GOD , Number the Starres if thou canst tell them ; and which he parallels in another place with the sands of the Sea. And how many Angels of whom Daniel writeth , Thousand thousands ministred unto him , and ten thousand times ten thousand stood before GOD. This infinite number of things therefore created by one Almighty GOD , plainly demonstrates , that in his divine essence are perfections altogether infinite . For GOD would be knowne his creatures ; and because not any one creature was able to represent the infinite perfection of the Creator , therefore he multiplied them , and gave to each kind of them some goodnesse or perfection , that thereby Man might judge of the goodnesse and perfection of the Creator , who comprehendeth infinite perfections , under the perfection of one most simple essence , not altogether unlike a piece of gold , which contayneth the value of many brasse pieces of coyne . When therefore any thing which seemes admirable shall come to thy mind , let it be a Degree or Step to thee for the knowing of the perfection of thy Maker ; who without any comparison at all , is much greater , and more to be admired : so it shall come to passe , that these created things ( which as Wisedome teacheth , are stumbling blocks to the soules of Men , and snares for the feet of the unwise ) shall not deceive thee , nor deject , but instruct thee , and make an ascent for thee to better things . Therefore , if thou meet with gold , jewells , or the like , thou must say in thine heart , My GOD is more precious , who hath promised to give himselfe to me , if I contemne those things . If thou admire the dignitie of earthly Empires and honours , thou maist say in thine heart , how much more excellent is the Kingdome of Heaven , which endures for ever ; and which GOD who cannot lie , hath promised to them that love him ? If pleasures and delights begin to tickle thy carnall sense , thou maist say in thine heart , much more delightfull is the pleasure of the spirit , then of the flesh ; and of the minde , then the belly : the last whereof , the mortall creature offereth , but the former the GOD of all comfort gives , of which whosoever tasteth , may say with the Apostle , I am filled with comfort , and am exceeding joyous in all my tribulation . Lastly , if any thing faire , new , unusuall , great or wonderfull , be offered to thy view , and for thy acceptance , so thou wilt depart from thy GOD ; answer securely , there are many more good and fairer things ( without question ) to be found in thy GOD : and therefore , it will not be safe or profitable for thee , to change gold for copper coyne ; pretious jewels for brittle glasse ; great things for small , certaine for doubtfull ; and everlasting for those which be transitory . But though the multitude of things created be admirable , and argues the manifold perfection of one GOD ; yet much more admirable is the variety of things , which is seene in this multiplication , and doth more easily bring us to the knowledge of GOD. For it is no hard , but an easie matter , with one seale to make many figures alike ; nor with one ●ast Letter , to Print many Letters : but to vary the formes in infinite manner , as GOD did in the Creation ; this is a work meerly divine , and most worthy our admiration . To omit the kinds and species of things , which we plainely see to be very different , and of much variety . In the individualls of herbs , plants , flowers , and fruits , what variety is there ? their shapes , colours , smells and tastes ; doe they not differ infinitely ? Is not the like seene in living creatures ? But what shall I say of men ? when in a numberlesse army almost , not two men are to be found in all respects alike ; and the like may be said of the Starres , One Starre differs from another in glory , saith the Apostle . Lift then up thy mind to GOD , in whom onely are the reasons of all things , and from whom ( as from a fountaine of infinite plenty and fertilitie ) springs this almost infinite variety . Worthily therefore doth the same Apostle cry out , O the depth of the riches both of the wisedome and knowledge of God. But thou wilt say , these things seeme to be true : the good things created we see with our eyes , touch with our hands , ●ast with our mouthes ; we possesse and enjoy them really . GOD we see not , touch , tast nor possesse , and searce apprehend him in our imagination , as a thing farre remote from us : and therefore no mervaile , if these things take us sooner , and with more delight then GOD : But if Faith have any vigor , or be vig●lant in thee , thou canst not deny , that after this life ( which flyes away as a shadow ) if thou continue in Faith , Hope and Charity , thou shalt see GOD himselfe truly and clearely as he is in himselfe , and shalt enjoy him farre better , and more intimately , then thou now dost these created and transitorie things : For hearken to Christ , who saith , Blessed are the pure in heart , for they shall see GOD. Heare what St. Paul saith , Now we see through a glasse darkly ; but then face to face . And lastly , heare what St. Iohn saith , We shal be like unto him , for we shall see him as he is . Besides , I aske thee how much of the world , or of the things belonging to it dost thou enjoy ? Certainely but a small portion or part of it , in comparison of the magnitude before spoken of : and this also in short time , thou knowest not how soone ; will'st thou , nill'st thou , thou must leave and forgoe . But GOD in whom are all things thou shalt enjoy for ever : for GOD shall be all in all : He will be life , meate , apparell , house , honour , riches , delights , and all things . To which we may adde , that GOD is so gracious and mercifull , that in this time of thy pilgrimage , he forbiddes thee not the comfort of his creatures , from which he is so farre , as that he created them all for thy service : but this he commands , that thou use them moderately , soberly , and temperately , and that thou impart them to , and communicate them with those which want ; and that chearefully : and lastly , that they rule not over thee , but thou over them . Lay these things together , and bethinke thy selfe , whether it wil be better for thee in this life to be contented with these created things , asmuch as shall be necessary for thy sustentation ; and in the other life to enjoy GOD the Creator , in whom are all things : or in this life to so covet them , as never to be satisfied ; and in the other life to be bereft of all these temporalls , and those spirituall and eternall also . Consider also , that GOD is not so farre from those which love him , as not to afford them great content and delights in this life , and those greater , then the lovers of the world find in these created things : For it is not written in vaine , Delight in the LORD , and he shall give thee thy hearts desire , and the meeke spirited shall possesse the earth , and shal be refreshed , &c. and the Apostle , I am filled with comfort , &c. And the Psalmist againe , In the multitude of sorrowes that were in my heart , thy comforts ô LORD have refreshed my soule . Of which two last cited places , the meaning is not , that comfort ariseth out of tribulation , joy out of griefe ; for thornes doe not bring forth grapes , nor thistles figges : but that GOD doth Minister to those which love him , such pure and solid comforts to asswage their troubles , as that temporall joyes are not to be compared with them . Therefore , let this be thy firme conclusion ; be thus ever perswaded in thy heart , That he which findeth GOD , findeth allthings , and he which loseth him , loseth allthings . It followeth , that by the vertue and power of things created , and which GOD hath given to them : we ascend to the knowledge of the infinite power and vertue of the Creator . There is hardly any thing at all , which hath not some extraordinary or admirable vertue , power , or efficacie in it . The earth or stone , if it fall from high , with what force and violence doth it alight ? what doth it not crush in pieces ? what doth it not breake ? what can resist the force of it ? The holy Spirit in the Revelation , when he would describe the fall of Babylon ; saith thus , Then a mighty Angel tooke up a great stone , like a Mill-stone , and cast it into the Sea , saying , With such violence shall that great Citie be cast , and shall be found no more . The water , which flowes gently and pleasingly upon the face of the earth , if it be stirred in rivers or swift streames ; with what violence it overthrowes and destroyes all it meets with ; not onely Cottages , but Gates , and Walls and Bridges of stone , and what not ? The winds , which sometimes blow sweetly , being enraged , dash Ships against Rockes ; and turne up old and strong Oakes , and other Trees by the roots . What shall we say of fire , a comfortable element , with what speed a little sparkle of it increaseth , into so great a flame , as consumes and devoures whole Townes , Cities and Forrests , Behold saith Saint James , how great a matter a little fire kindleth ! Againe , how many vertues lye secret in herbs , and stones ? In some beasts , what strength appeares ; as in the Lyon , Elephant , Beare , Horse and Bull. In others , what wit and craft , as in the little Ant , Spider , the Bee and the Foxe ? To say nothing of the power of Angels , of the vertue of the Sun and Starres , which are farre from us : and looke upon , and consider the wit of Man , whereby so many Arts are invented ; as that sometime it is a disputable question ▪ whether art should give place to nature , or nature to art . Raise thy mind then againe to GOD , and consider , how great power , efficacie and vertue is in the Creator the LORD GOD , of whom the Scripture saith most truely . Moses in his song , Who is like unto thee O LORD among the Gods ? and King David , Who onely doth great wonders : and Saint Paul , The blessed and onely Potentate , King of Kings , and Lord of Lords , for the Creatures have their power onely from him , and that so long as he pleaseth . Who kept Ionas in the Whales belly , so that neither the teeth of the Whale , nor the violence of the water could doe him any hurt , but GOD ? Who shut the mouthes of the hungry lyons from touching Daniel , but GOD ? Who preserved the three Children in the fiery hot furnace , from the force of the fire , but GOD ? Who rebuked the raging Sea and the furious winds , but CHRIST who is true GOD ? GOD it is , that hath no power nor vertue from any ; but his will is his power , and a power that cannot be resisted ; and he hath infinite power , alwaies hath it , and hath it in all places ; all the power of Man being compared with his , is not small and little , but none at all : for so speakes the Prophet Esay , All nations before him are as nothing ; and they are counted to him lesse then nothing and vanity . Are not they then unwise , who fearing the Creature , feare not the Almighty GOD ? and that trust either in their owne or their friends strength , and not in GOD Almighty ? If GOD be on our side , who can be against us , and if GOD be against us , who can be on our side ? Therefore , if thou be wise , Humble thy selfe under the mighty hand of GOD , cleave to him in true piety , and thou shalt not need to feare , what either Man , the Devill , or other creature can doe against thee . If perhaps thou hast fallen from goodnesse , and hast provoked thy GOD to anger , give no rest to the temples of thy head , untill thou hast made thy peace againe with him ; for it is too fearefull a thing , to fall into the hands of the living GOD. It remaines , that we speake of the last consideration , which is the Beauty of things created , of which King David said , Thou hast made me glad by thy workes , and I will rejoyce in the workes of thine hands . And certainely , as GOD made all things good , so are they all beautifull , if they be rightly considered . But to omit some , consider we those , which by the judgement and approbation of all men are beautifull . Without doubt , great is the beauty of a greene meadow , of an orchard well trimmed , of pleasant groves , of the sea in a calme , of the ayre when it is cleare ; of fountaines , rivers , cities , of the bright Heaven , bedeckt with innumerable starres , like so many gemmes or jewells . How are we taken with the beauty of flowers , and fruit-bearing trees , with the various shapes of foure-footed beasts , with the flying and melody of birds , and the playing of fishes ? what shall we say of the beauty of the Starres , of the Moone , and especially of the beames of the most cleare and resplendent Sun , which by his rising glads the universe ? and lastly of Men and Women , whose shape and beauty doth breed the greatest delight ? Many have perished by the beauty of Women . It hath often hapned that Men ( otherwise most prudent ) have been taken with their beauty : and on the other side , many grave matrons and honourable , to have been brought to that madnesse with the love of Mens beauty , that they have neglected their estates , goods , children and parents , their lives ; nay I feare their everlasting happinesse , for the fond love of Men. The stories of David , Solomon and Sampson , are notorious in holy Scripture , with others . If then , such beauty be infused in the Creatures by GOD ; how wonderfull beauty may we imagine to be in the Creator himselfe ? no Man can give to another what hee hath not to give : and if Men beeing delighted with the forme of the Sunne and Starres , thought those lights of Heaven to be Gods , yet they should have knowne how much more beautifull Hee is that made them ; for the first Author of beauty hath made these things , saith the Wiseman . How much this beauty of GOD may be , is not onely knowne certainely by this ; that the beautie of all the creatures , after a more eminent manner , is found to bee as it were gathered and compact together in him : but also hereby , that whereas hee is invisible to us , while wee are in this Pilgrimage ; and may bee knowne onely by us , through Faith in the Scriptures , and in the glasse of the Creatures : yet many holy Men have been so enflamed with His love , that some of them have withdrawne themselves into desert and solitarie places , wholly to spend their time in contemplating on this beautie : and others have willingly opposed their lives to many dangers , to come to the sight of this excellent beauty . If then this heavenly beautie ( which as yet cannot perfectly bee seene , but onely beleeved and hoped for ) kindles such a zeale of desire ; what will it doe , when the veyle shall bee removed , and that hee shall be seene as Hee is ? No mervaile then , if the Angels and blessed soules ever see the face of the Father without yrkesomenesse or satietie , when GOD himselfe beholding his owne beautie from eternity , rests , and takes delight onely in it . Seeke then after this beautie , desiring and longing earnestly after it night and day , saying with the Kingly Prophet , My soul is athirst for God , yea even for the living God , when shall I come to appeare before the presence of God ? and with the Apostle , We are bold , and love rather to remove out of the body , and to dwell with the LORD . Neither need wee to feare , that wee shall be defiled with the ardent love of this beautie : for it perfects , not infects ; sanctifies , but pollutes not the heart . But if thou affectest and desirest the sight of this increate beauty of thy Creator , thou must doe that which the same Apostle addes in the same place , strive to be acceptable to him . If the beauty of GOD please thee , thy workes must please him : and if thou wilt walke before GOD in the land of the living , thou must strive to walke before him uprightly in this pilgrimage , and thou must keepe his Image undefiled from staines and spots . DEGREE III. By the Consideration of the Earth . WE have considered the corporall World in the Vniverse , now we will take a view of the particular principall parts of it , that we may thereby come as neere as we can to the sight and contemplation of the Creator : and first we will begin with the Earth . This though it holds the meanest and lowest part , and seemes to be lesse then the other elements ; yet in truth is not lesse , but excelleth all the other in dignity and value . We read in diverse places of Scripture , that GOD made Heaven and Earth , as the principall parts of the World ; the Heaven as a Palace for himselfe and the Angels , the Earth as a Palace for Men , as it is in the Psalmes , All the whole Heavens are the LORDS , the Earth hath He given to the children of men . And for this cause it is , that the Heaven abounds with glittering Stars , and the Earth with immense riches , of mettalls , pretious stones , herbes , trees , living creatures of many kinds ; whereas the water onely is stored with fish , and the ayre and fire are poore and almost empty elements . But to let these passe . The Earth hath three qualities , by the consideration of which , the mind if it be not asleepe , may with ease ascend to GOD. First , the Earth is the surest foundation of the whole World , which it we wanted , we could neither walke , rest , worke , nor live . He hath made the round World so sure ( saith the Psalmist ) that it cannot be moved ; and againe , He hath laid the foundations of the Earth , that it should never be moved at any time . Secondly , the Earth is as a good Nurse to Man and other creatures ; it daily produceth herbs , corne , fruit , grasse , and other things of that kinde innumerable , for so GOD speaketh , Behold , I have given ●nto you every herb bearing seed , which is upon all the Earth ▪ and every tree wherein is the fruit of a tree bearing seed , that shal be to you for meate . Thirdly , it bringeth forth stones and tymber to build , and mines of brasse and iron for many uses ; and gold and silver for money and traffique . The first property of the Earth , ( in that it is a place in which our bodies may rest ; whereas neither in ayre , fire or water they cannot : ) is an Embleme of the Creator , in whom onely the soule of Man may finde a place of rest . Thou ô Lord ( saith Saint Augustine ) hast made us for thy selfe , and our hearts are not quiet untill they rest in thee . If ever any , it was King Salomon that found rest in riches , Kingdome , command and pleasures ; he was possessed of a most large and peaceable Kingdome , for he raigned over all Kingdomes from the river ( Euphrates ) to the land of the Philistims ; unto the border of Aegypt , and they brought presents and served Salomon all the daies of his life : he had besides so great wealth that he had 40000. stalls of Horses for his Charriots , and 12000. Horse-men : besides his Ships trading to Ophir brought such store of gold and precious stones , that silver was nothing esteemed in his daies , and was given by him as stones in Jerusalem . His pleasure also he tooke after such an unlimited manner , that delighting in Women , he tooke to him 700. Wives princesses , and 300. concubines . And yet , heare what he saith of himselfe , after he had reckoned up these pleasures and many more , ( as you may read at large in the Booke of the Preacher : ) after he had well look'd into them , behold all is vanity and vexation of spirit , and there is no profit under the Sun. Therefore you see , he found no true rest either in his riches , honour , pleasures or wisedome ; nor could he have found any , had they beene many more , because the mind of Man is immortall , and these things are mortall , and of no continuance ; nor it cannot be , that the mind ( capable of infinite good ) should be satisfied with finite good : For as the humane body cannot rest , either in the ayre , though it be large , or in the water , though it be deepe ; because the earth , and not the water or ayre is its center : so the minde of Man can never rest in ayrie honour , or watry riches , ( which are sordid pleasures , ) but in GOD onely , who is the true center of the minde , and the onely place of rest for it , and proper to it . How divinely and wisely then , did his Father King David cry out , after he had gone into GODS Sanctuary , and understood the end of the wicked in their prosperity , Whom have I in Heaven but thee , and there is none that I desire in earth in comparison of thee . GOD is the strength of my heart , and my portion for ever . Consider this then , and thou wilt confesse , that GOD is the Rocke upon which thou most rest and relye ; other things are but vanitie and vexation of spirit , which are not things in true existence , but in false apparaence ; they comfort not , but torment , being gotten with labour , kept with feare , and lost with sorrow and griefe . Despise therefore , ( if thou beest wise ) all tran●itory things , least they snatch thee away with them ; and set thy rest on GOD alone , cleave to him with the bond of love , who remaines the same for ever . Lift up thy heart to GOD in Heaven , least it putrifie in Earth . Learne true Wisedome , by the folly of many , in whose persons the wiseman speaketh , Therefore , we have erred from the way of truth , and the light of righteousnesse hath not shined unto us ; and the Sun of understanding rose not upon us . We have wearied our selves in the way of wickednesse and destruction , and we have gone through dangerous waies ; but we have not knowne the way of the Lord. What hath pride profited us ? or what profit hath the pompe of riches brought us ? All those things are passed away like a shadow , and as a Post that passeth by . Againe , this foundation the Earth , is an Embleme of GOD in another respect , which CHRIST himselfe hath explained unto us in the Gospell , by his similitude , of a house built upon a Rock , which ( though the raine fell upon it , the winds beat upon the side of it , and the floods attempted to undermine it , ) y●t stood firme and unmovable ; but the house built upon the sand , could resist none of them , but fell . So the mansion of mans soule , which consists of many vertues and graces , as of so many roomes and chambers , if it be founded upon GOD as upon a Rocke , thatis , if it stedfastly beleeve him , if it put its whole trust and confidence in him ; if it be rooted and founded in the love of him ; it may say with the Apostle , Who shall separate us from the love of CHRIST ? The soule so founded may be secure , because neither spirituall wickednesses , which are above it , nor carnall concupiscences which are beneath it ; nor domesticall enemies , our kinsmen and acquaintance which are about it , shall at any time prevaile against it . Great I confesse are the forces and subtilties of spirituall powers ; but greater is the power , greater is the wisedome of the Holy Spirit , which is ruler and president over the house which is built upon GOD. Very much and earnestly doth the flesh fight against the Spirit , and concupiscences have overcome many strong Men : but the love of GOD easily overcometh the love of the flesh ; and the feare of the LORD , the feare of the World , Lastly , Mans homebred enemies many times draw them by evill example and conversation , to the perpetrating of sinne : but the soule whose confidence is , that it hath GOD to Father and friend , easily shakes such friends off , and will say with the Apostle , I am perswaded that neither life nor death , nor Angels , nor Principalities no● Powers , nor things present nor things to come ; nor any other creature , shal be able to separate me from the love of GOD which is in CHRIST JEsus our LORD . The second property of the Earth consists in this , that it is as a good nurse to Men , and other living creatures , in bringing forth herbs , fruits , and other sustenance in plentifull manner for their preservation . And this property ●eads us to the Creator , who is the true Nurse : For it is not properly the Earth , but GOD by the Earth , which produceth these good things . For so the holy Spirit speaketh by the mouth of David , He bringeth forth grasse for the cuttell , and greene herbe for the service of men ; and a little after , These all wayt upon thee , that thou mayest give them meat in due season . When thou givest it them they gather it ; and when thou openest thine hand , they are filled with good : and our Saviour in the Gospell , Behold the foules of the ayre , for they sowe not , neither reape , nor cary into the barnes , yet your Heavenly Father feedeth them : and the Apostle Saint Paul in the Acts , Neverthelesse he left not himselfe without witnesse , in that hee did good , and gave us raine from Heaven , and fruitfull seasons , filling our hearts with food and gladnesse . Yet is that true , which GOD commanded at the Creation , Let the Earth bud forth the bud of the herbe , that seedeth seed ; and the fruitfull tree which beareth fruit according to his kind : but it is by the power and vertue which GOD hath given it , and GOD himselfe by the Earth producing , increasing and preserving these things . And for this cause it was , that King David inviting all creatures to praise the LORD , among the rest , calls upon fruitfull trees to doe the same : and that the three Children in Daniel sang , All things that grow on the Earth , blesse ye the LORD , praise him and exalt him above all things for eve● ▪ Seeing then , that all things ( after their manner ) praise the LORD , with what affection oughtst thou to blesse and praise him ; for all the benefits which thou continually receivest ? whose hand is continually open to manifest his fatherly and most pure love to thee , never ceasing to doe thee good from Heaven , but continually providing in most plentifull manner for thee . But all this is little in the sight of GOD thy LORD , for it is hee which causeth that most noble root of love to sprout out and grow in thee . For Love cometh not of the World , but of GOD , as Saint John speaketh : And out of love as out of a Divine and Heavenly plant , spring the most faire and sweet smelling flowers of holy thoughts , the greene leaves of profitable words to salvation , and the fruit of good workes by which GOD is glorified , and our neighbours relieved . Woe then to those , who like foolish beasts covet to be filled with the fruits of the Earth , gather them greedily and hide them , never thinking of the Author of them , nor praising him for them : whose soules are like to the Earth which GOD cursed , bringing forth onely thornes and thistles : for what doe they thinke upon , but onely Fornication , Adultery , Homicide , Sacriledge , Thefts , Treasons and the like ? what doe they speake but Blasphemies , Perjuries , Curses , Contumelies , false Testimonies , Lyes and the like , which they have learned of their Father the Devill ? And lastly , what fruit bring they forth , but those poysonous fruits which ( as we said ) they continually thinke and speake of , even the workes of the flesh , as they are called by the Apostle ? These are the thornes which first of all pricke them that bring them forth , with most sharpe and bitter pricks of feares and cares : then they pricke the fame of their neighbours , with most grievous and irreparable losse . But if thou beest the garden of that Heavenly Husbandman , take heed that thornes and briers bee not found in thee , and above all things cherish the Tree of love , and the Lilly of chastity , and the sweet Spikenard of humility : and take heed , that it never creepe into thee to think , that these vertues and plants of grace be of thy selfe and not of GOD : neither attribute the preservation and increase of the fruits of good workes to thy selfe ; but commit them to him , and his care , placing all thy strength wholly in him . The third and last property of the Earth is , that in the bowels of it are Mines of gold , silver , and pretious stones , iron , brasse , and lead . Yet we must understand , that the Earth produceth not these things of its owne power , but by GODS ; which thing hee himselfe affirmes , by the mouth of the Prophet Aggee , the Silver is mine , and the gold is mine saith the LORD of Hosts . O thou lover of mankinde , hath it thus pleased thy goodnesse , not onely to furnish Man with stones , tymber , brasse , iron , lead , and other the like necessaries for the building of houses and ships ; and all other things expedient for his use , but to bestow upon him gold , silver , and jewels for ornament also ? And if thou givest such things to Pilgrims on Earth , oft times thine enemies and blasphemers of thy holy name , what wilt thou bestow upon thy beloved , who shall blesse thee , and raigne with thee in Heaven ? Thou wilt not give them small pieces of gold or silver , nor a few jewels and precious stones ; but that City , of which Saint John speaketh in the Revelation , That the building of the wall of it was of Jasper , and the Citie was pure gold ; the foundations of the Citie wall were garnished with all manner of pretious stones , and the twelve gates were twelve pearles . Yet wee must not conceive , that this high Citie Jerusalem the Heavenly , was built indeed of gold , silver , or pearles , as is described by Saint Iohn ; onely we are to know , that the holy Spirit useth these speeches for our understanding , that apprehend not greater , nor better things . But without all doubt , much more excellent shall that Citie be , which is the Citie of the Elect of GOD , and ●urpasse in glory all the Cities in this world ; much more , then a golden Citie adorned and beautified with Iewels doth exceed any Countrey Towne , made of mud and straw . Lift up then the eyes of thy mind to Heaven , and consider , of what value and estimation the things of Heaven are ; when as gold , silver and jewells , which are here so much accounted of , are but as dust and straw compared with them : and that these things are but corruptible , and they incorruptible and eternall . But if thou wouldst have them layd up for thee as treasures , and become incorruptible in Heaven , send them by bills of exchange ( as it were ) by the hands of the poore , and thou shalt finde and receive them there againe . For the truth cannot lye , which saith , Give to the poore , and thou shalt have treasure in Heaven , and againe , Give almes , make you bagges which waxe not old , a treasure that can never faile in Heaven , where no thiefe cometh , neither moth corrupteth . O the unbeliefe of Men ! deceitfull and lying Man promiseth ten for a hundred , besides the principall ; and is beleeved and trusted ; and GOD which cannot lye , promiseth to repay one hundred for one , and eternall life to boot ; and the covetous wretch distrusteth , and chooseth rather to hide his treasure , where moth consumeth , and theeves breake through and steale , then to lay it up in Heaven , where it is subject to no such casualties . But tell me ô unhappy Man , if these goods which thou hast gotten with much labour , and hast kept with no lesse feare , be neither stollen by theeves , nor corrupted with moth or rust , whose shall they be ? not thine certainly . Experience teacheth us , that the wealth of the covetous come commonly to prodigall heires , which consume them with farre more speed , then the covetous Fathers scraped them together ; yet in the mean time , the sin of covetousnes remaineth , and shall for ever , and the worme of their conscience shall not die , and the fire ( prepared for their reward ) never goeth out . Therefore , let the folly of others be thy instruction , and give eare to thy Lord and Master preaching to thee , Beware of covetousnesse , for though a Man have abundance , yet his life standeth not in his riches . A covetous Man gathers together , and keepes it , thinking long to possesse it : but it hapneth otherwise , as it did to the rich man , that filled his enlarged barnes in the Gospell ; and his wealth covetously heaped up , begate such a worme as never will dye , and kindled such a fire as never wil be quenched . O thou unhappy miser , wert thou so sollicitous to gather that , which should prepare a fire in Hell , wherein thou must continually burne ? Hearken to St. Iames , Goe to you rich men , weepe and howle for your miseries that shall come upon you . Your riches are corrupt , and your garments are moth eaten . Your gold and silver is cankered , and the rust of them shal be a witnesse against you ; and shall eate your flesh as it were fire ; as if he should say , Because you were rich , you accounted your selves happy , but indeed you are miserable ; yea more wretched then all poore men , and have great cause to weepe and howle for the great calamities which surely shall befall you : for the overplus of your riches which you suffered to corrupt , rather then to bestow them on the poore , and your supersluous garments , which you suffered the mothes to eate , rather then to clothe the naked , shall rise up , and beare witnesse in the day of judgement against you . And therefore , we will conclude with the Kingly Prophet , Happy are the people ( say the unw●se ) that are in such a case ; that is , abounding with all manner of wealth , when as indeed blessed are the people , ( and they onely blessed ) who have the LORD for their GOD. DEGREE IV. By the Consideration of Water , especially of Rivers and Fountaines . AMongst the Elements of the World , Water challengeth the second place ; by which also we may raise our thoughts a step higher to Godward . First , we will consider Water in generall , and afterward ●raw one speciall ascent O GOD , out of Fountaines and Rivers . Water is moist and cold , and in these respects , hath five properties . First to wash and clense from spots . Secondly , to extinguish fire . Thirdly , to coole and temper the heat of thirst-Fourthly , to joyne many and diverse things into one . Fifthly and lastly , it ascends or riseth , as high as it falls lowe . All these are apparent resemblances or Emblems of GOD the Creator of an things . Water washeth and taketh away corporall steines and spots ; so doth GOD spirituall , Wash me and I shal be whiter then snow , saith King David ; for though contrition , the Sacraments , the Priest , almes , and other workes of piety , wash out the spots or steines of the heart ( sinne ) yet all these are but instruments or dispositions , and the onely author of this clensing is GOD , I even I ( saith GOD by Esay ) am he that blotteth out thy transgressions for myne owne sake . And therefore the murmuring Pharisees , though they beleeved not in CHRIST , but blasphemed him , yet were in the right , when they said , Who can for give sinnes but GOD onely ? Besides , God doth not onely wash our sinnes , as water doth spots , but will be called water also : for so writes St. John. He that beleeveth on me , out of his belly shall flow rivers of living waters . But this he spake of the spirit which they that beleeved in him should receive : for the holy Ghost was not yet given , because that Jesus was not yet glorified , therefore the Holy Ghost ( which also is God ) is living water , and of this Water Ezechiel speaketh , I will powre cleane water upon you , & you shall be cleane from all your filthines . Now because this heavenly and uncreate water , far surpasseth the power of created water , you may observe 3. differences between them . 1 Created water washeth away the spots or staines of corporall things : yet not of it selfe , without the help of sope , or other meanes : but uncreate water washeth out all staines fully , as you see , in the place last before quoted . 2 Water created doth seldome so cleanse , as to leave no signes or markes of a spot ; uncreate , doth so wash , as that the thing washed , becomes much whiter and fairer then before . Wash me , and I shall be whiter then the snow , saith David ; and God himselfe by Esay , If your sinnes be as crimson , they shall be made white as snow , though they were red like scarlet , they shall be as white as wooll . 3 Lastly , Created water cleanseth naturall spots , that resist not , but yeeld to the Washer . Uncreate , not onely washeth away voluntary spots , which cannot be cleansed without the soules consent , but withall ( such is the admirable force and vertue of it ) it sweetly entreth into stony hearts , and therefore is rejected of no hard hearts , because it worketh so in them , that they have no power to oppose , as St. Augustin rightly saith , Who can conceive in what admirable manner thou , O Lord , inspirest faith into the hearts of unbeleevers , humility into the hearts of the proud , and charity or love into the hearts of thine enemies , &c. It is much that I should search into these thy secrets , and I would rather have experience of the efficacy of thy grace , then search into it . And because I know that this water is avotuntary & gracious raine sent by thee upon thine inheritance , as the Prophet David speaketh : I humbly d●sire , that I may be found to be of thine inheritance , and that it would please thee to descend into the earth of my heart , least it continue as a land without water , barren and drie , as of it selfe it is , so that it is not able of it selfe , to thinke a good thought . The second property of created water , is to extinguish , or put out fire : and this heavenly water , that is , the grace of the Holy Spirit , quencheth the fire of carnall concupiscence , after a wonderfull manner . And to this quenching , afflicting of the body by fasting and the like , doe much avayle , as they are instruments of grace onely , and not otherwise , for of themselves they are nothing avaylable . For love is the prince or principall of all affections and perturbations of the mind , it rules over them all , and they all obey it onely . Love will not be forced , and if the way or passage be stopped to it one way , it will breake through another . It feares nothing , it overcomes all things , it accounts nothing hard or impossible ; lastly , love yeeldeth to nothing , but to a love greater and more powerfull then it selfe : and in this last case , carnall love , whether it follow either the riches or pleasures of the world , if once the water of the holy Spirit begin to distill into the heart of a man , it presently wa●eth cold , and gives place to the love of God. Saint Augustin testifieth this , in his owne case , who having accustomed himselfe to follow too much his owne lusts , yet when he began to tast of the grace of the Holy Spirit , he cryed out . How suddenly became it pleasant to me to want the sweetnes of toyes , and that which before I was afraid to lose , now it was pleasure to me to let goe . Thou O Lord , the onely true joy didst cast these from me , and entredst into me in their stead , being sweeter then all other pleasure , although not to flesh and blood , &c. Againe , this created water qualifieth and asswageth thirst , and the uncreate heavenly water , can onely give an end to the manifold , grievous , and almost infinite desires of mans heart . This Christ the Truth plainly teacheth us , by that speech of his to the Samaritane woman . Whosoever , ( saith he ) drinketh of this water , shall thirst againe : but whosoever shall drinke of the water which I shall give him , shall never thirst . Thus stands the case . The eye is not satisfied with seeing , nor the eare filled with hearing , ( as saith the Preacher ) whatsoever is offered to man , cannot satisfie his desire , why ? because he is capable of infinite good , and all created things are circumscribed within certaine limits . But he whch beginneth to drinke this heavenly water , in which all things are contained , covets nor desires any thing more . But of this hath beene formely spoken , in the rest of the mind in God alone , as its proper Center . Fourthly , Water joynes together , and reduceth into one , those things , which one could not imagine would have beene so united . As many graynes of wheate by the mixture of water , make one loafe of bread ; and of many parts of the earth by the same mixture , bricks and tiles are made . But much easilier , and with a stronger tye or band , doth the water of the Holy Spirit bring to passe , that many men become one heart and one soule , as it was with the Primitive Christians ( in the Acts of the Apostles ) upon whom the holy Ghost descended . This unity Christ himselfe ( going to his Father ) commended and foretold , when he said , I pray not for these alone , but for them also which shall beleeve in me by their word , that they may be all one , as thou O Father art in me , and I in thee , that they may be also one in us : and a little after , that they may be one as we are one . I in them , and thou in me , that they may be made perfect in one . To which unity the Apostle also exhorts , endeavoring to keepe the unity of the Spirit in the bond of peace . There is one Body and one Spirit , even as ye are called in one hope of your vocation . O happy Vnion , which makes many men to be one Body of Christ , which is governed by one Head , and to eate of one meate , and drinke of one drinke , and to live with one spirit , and being joyned to God , to be made one spirit with him . What more can be desired by a servant , then not onely to be partaker of all the goods of his Lord , but also by an indissoluble bond of love to be made one with him ? And all this the grace of the Holy Spirit brings to passe , as a living and quickning water , when it is devoutly received into the heart , and there kept with diligence and care . Lastly , Water as●●nds and riseth as high as it falls low , And because the Holy Spirit descends into earth from the highest heaven , therefore in that man into whose heart it is received , is made a well of water springing to eternall life , as our Saviour said to the Samaritane woman . Wherefore , being thus instructed in the properties of this uncreate water , let us thirst after it , and say with groanes and sighs unutterable : Lord give us of this water which may wash off all our staines , coole the heat of our concupiscences , appease and qualifie the thirst of our desires , may make us one spirit with thee , and raise us to the height of thy eternall mansion . It was not without cause , that the Sonne of God said , If ye then being evill know to give good gifts to your children , how much more shall your heavenly Father give the Holy Spirit to them that aske it ? He saith not , he will give you bread , or apparell , or wisdome , or love , or the Kingdome of heaven , or eternall life ; but he saith , He will give the Holy Spirit , because in it are contein●d all things . Cease not then to put God daily in mind of his Sons promise , and say to him with earnest affection , and assured hope of obteining , Holy Father , I powre out my prayers unto thee , not trusting in mine owne righteousnes , but in the promise of thine onely begotten Sonne . Make good therefore this promise of thy Sonne , who glorified thee upon earth , and was obedient to thee unto death , even the death of the Crosse , give to me that aske thy good Spirit , give me the spirit of thy feare and love , that I thy servant may feare nothing but offending thee , and may love nothing but thee , and my neighbour for thee . Create in me a cleane heart O God , and renew a right spirit within me : Cast me not away from thy presence , and take not thy Holy Spirit from me : Restore to me the joy of thy salvation , and stablish me with thy free Spirit . We come now to the resemblance which rivers or fountaines of water have with God , and by it , the mind may be lift up to contemplate the wonderfull and excellent work of the Creator . For it is not without cause , that the Scripture saith that God is a a Well of life , a b Fountaine of Wisedome , c the Fountaine of living waters . And that he is the very Fountaine of being , may be gathered out of his owne words to Moses . I am that I am , and , I am hath sent me unto you . All which the Apostle seemes to comprehend in this speech . In him we live and move , and have our being . In him we live , as in a Fountaine of life : in him wee move , as in a Founteine of wisedome , and in him wee have our being , as in the Founteine of being . A Founteine of water here with us , hath this propertie , that from it the flouds arise , and whensoever they leave to flow , immediately they dry up : but the Founteine it selfe depends not upon the flouds , because it receives no water from them , but not onely hath water in it selfe , but communicates with others . This is a true resemblance of God , and an Embleme of the Godhead : for God is the very Founteine of being ; he receives no being from any thing , but from him all things take their being , because the essence of God is to be , and his existence is his essence : so that it cannot come to passe , and it were blasphemie to think , that God was not , or will not be for ever . Other things may be & not be for a time , because a being is not properly to their essence . For example , it is of the essence of man that he be a reasonable creature , and therefore he cannot be a man & not be a reasonable creature ; & if it were of the essence of man to be , it could not be otherwise , but that he must be alwayes : but because it is not of his essence to be , therefore he may be , & not be . God therefore ●s the onely Founteine of being , because in his essence the act to be is alwayes included . And these words signifie so much , I am that I am , that is , I am the thing to be , and receive not being from any , but have it in my selfe : to me onely it is proper , that essence to me should be to be ; and hence also it comes , that eternity & immortality is proper to him onely , as the Apostle speakes ; To the King everlasting , immortall ▪ &c ▪ and , Who onely hath immortality . All other things receive their being from God , so that unlesse they alwayes depend on him , and be preserved by a certaine influence from him , they presently leave to be , and therefore the Apostle saith of him that he beareth up allthings by hi● mighty Word , and unlesse he● should alwayes preserve an● uphold the creatures , the● could no longer subsist , or be . Elevate thy mind then , an● admire the goodnes of God ▪ who so lovingly and carefully preserves and supports all things having no need of them ; and no lesse wonder at and imitate , the patience of thy Creator , who is so kind to the unkind and evill , as to susteine and help those which blaspheme him , and preserve those who deserve to be reduced to nothing ; and be not unwilling to beare the infirmities of thy brethren , nor to doe good to thine enemies . But the eminency of the Fountaine of being consists not in this property alone , that it receives its being of another Fountaine , and communicates that being with other things , for the waters of Fountaines and the waters of rivers with us , are of the same kind , and although the waters of fountaines receive not waters from other fountaines , yet have they a cause of their being , as vapors , and the vapors have other causes , till we come to the first cause , which is God. But God is not of the same kind with things created , but differs in an infinite distance of dignity and excellency from them : & is truly and properly the Fountaine of being , because not onely he taketh not his being from another Fountaine of being , but is so farre from that , as that hee knoweth no other cause at all . The fountaine of created water ( as is said ) is derived , not from another water , yet from another cause : the uncreate Fountaine of being , hath nothing precedent , dependeth of nothing , wanteth nothing , nothing can hurt it , but all things depend upon it , and hee can with one nod destroy all things created , as the Machabee speaketh . Wee may worthily admire this excellency , this beginning without beginning , this cause without cause , infinite , unlimited and absolutely necessary ; whereas , all other things in comparison of this are but contingencies . And therefore cleave●o ●o this alone , serve him onely , delight in his love alone , and despise all other things in re●pect of him : at the least , vexe not thy selfe with too much so●icitude about many matters , ●eeing this one thing is necessa●y , and is all sufficient for thee ●nd all other men : and let it be ●ne chiefe care of thine , never ●o fall from his grace , and study to please him onely , ever , ●nd every where . 3 Againe , God is most truly ●alled the Fountaine of life , ●ecause hee liveth and hath life●n ●n himselfe , yea and is life eternall it selfe , and all things that ●ive , receive life from this Foun●aine , and that when hee cea●eth to give them life , when he taketh away their breath , they die , and are turned againe to their dust , as the Prophet David speaketh . To beget a thing like it selfe , is the property of the living : now God begot a Son most like to himselfe , God begate God , and the living , the living . For as the Father hath life in himselfe , so likewise hath he given to the Sonne to have life in himselfe , as St. John testifies , and the Father hath life in himselfe , because he is the Fountaine of life , and receives no life from any other place , and gave his Sonne to have life in himselfe , the same life which he hath himselfe : and by this it is , that the Sonne is the Fountaine of life also , yet so , as the Fountaine of life from the Fountaine of life , as hee is God of God , light of light . Who can expresse , nay who can conceive , what manner of life this life of God is ? and what manner of Fountaine of life that is from whence all things which live , either in heaven or earth sucke small drops . The life known to us in this our banishment , is nothing els , but an internall beginning of motion ; for those things are said by us to live , which after any sort move themselves : from whence it comes to passe , that the warers in rivers , by a kind of similitude , are called living waters , because they seeme to move , & stir of themselves , & those in ponds and pooles , are called dead , because they cannot move of themselves , nor are stirred , but by winds , or some externall force . It is thy God then , which is onely he , that most truely liveth , and that is the author and Fountaine of life , which God himselfe doth often beate and inculcate to us , throughout the holy Scriptures . As I live , saith the Lord : and the Prophets often repeate this , The Lord liveth . And God himselfe complaineth of his people in Jeremy , They have forsaken me , the Fountaine of living waters . And yet he is not moved , either by himselfe , or any other . I am the Lord ( saith he ) and am not changed , and God is not as man , that he should lye , nor as the son of man , that hee should be changed . And if God begate a Sonne , he begate him without changing , or if hee see , heare , speake , love , pity , judge , all or any of these things he doth without changing : and if he create , preserve , ( or on the contrary ) destroy , dissolve , and againe renew , and alter , yet hee worketh quietly and changeth without motion . If you a ke how he liveth , if hee move not , or how liveth hee not , if hee be the author and Fountaine of life ? it is easily answered . It is absolutely sufficient to life , if a living thing act of it selfe , not being moved by another : but life , ( as it is for the most part in created things , ) is an internall beginning of motion , because things created , are imperfect , and want many things to perfect and finish the actions of life . But God is infinite perfection , and needeth nothing without himselfe , because hee worketh of himselfe , not moved by any other , as needing no motion or change . Againe , things created need change to beget and to be begotten , because they beget without themselves , and things which generate must be changed , from a not being , to a being . But God begets the Sonne within himselfe , and produceth the Holy Ghost within himselfe , neither need the Sonne or the Holy Ghost to be changed from a not being , to a being , because they receive that esse or being that ever was , and that not in time , but from eternitie . Againe , things created want the motion of augmentation , because they are borne imperfect : but God the Sonne , is borne most perfect , and God the Holy Ghost is breathed and produced most perfect . Things created need alteration , as divers qualities , which they must necessarily get : but God wants nothing , because hee hath the essence of infinite perfection . Things created need motion to place , because they are not every where ; but God is whole every where . Againe , things created want many things to cause them to see , heare , speake , and worke because though they have life , yet it is imperfect and deficient ; but God needeth nothing without himselfe , to see and heare all things , to speake to all , and to worke in all . For he worketh all things in all , as having a life most happy , and most plentifull , being life , and the Fountaine of life . Take an example in the act of seeing . A man , to cause him to see , wants a seeing power , which is distinct from the soule , which properly liveth : he wants an object , that is some colored body placed without him : hee wanteth the light of the Sunne , or some other enlightned body : hee wanteth a medium , that is , some perspicuous body ; he wants a sensible species , as forme , which may be conveyed from the object to the eyes : he wants a corporall organ , that is , an eye furnished with divers humours , and fleshly tunicles : hee wants sensitive spirits , and optique nerves , by which those spirits may passe : hee wants a proportionable distance , and the application of power : you see , what a number of little helpes are wanting to men , and other creatures , to performe one action of life . But God , who truely hath all life in himselfe , wants nothing : his infinite essence is unto him , power , object , species , light , and all other things . Of , and by , and in himselfe , God sees all things which are , have beene , and shall be , and perfectly knowes what might have beene : and before the world was made , God saw all things , neither is there any new thing added to his knowledge or sight , by the creation of things . Consider duely then , what thou shalt be , when thou shalt be partaker of that life ? what great thing doth God command thee , when he bids thee despise this fraile and temporall life ( altogether deficient and imperfect ) for his sake , that thereby , thou maist enjoy that eternall life ? And if he command thee therein no hard taske ; how little and meane injunction is that , when hee bids thee give thy dead superfluities liberally to the poore ; to abstaine from fleshly lusts and concupiscences , to forsake and renounce the Devill and his tentations , and wholly to desire fervently , and with all the affections of thy heart , to attaine to that which is the onely and true life ? But it is time now to ascend to the fountaine of wisedome , by what meanes we can . The Word of GOD most high , ( or in the highest as some translate it ) is the fountaine of wisedome , as it is in Ecclesiasticus ; and it may very truly be said in the highest , because the fountaine of wisedome most abundantly and plentifully floweth in the holy Angels and soules of the blessed , who inhabit in the highest habitations : but to us , who live in this desert and pilgrimage , not wisedome , but a kinde of vapour or smell of wisedome is allotted . Therefore looke not after higher things then befits thee , search not too narrowly into the Majesty of GOD , least thou be overwhelmed with his glory ; but admire his wisedome , of which the Apostle sp●aketh , To the onely wise GOD : congratulate the blessed spirits , who drinke out of the fountaine of wisedome ; and though they comprehend not GOD , a thing onely proper to the fountaine of wisedome , yet they behold the face of GOD without any veyle ; and ( being enlightned with the brightnesse of his rayes ) judge most rightly of all things , neither in that noon-day light of wisedome , feare they the darkenesse of errors , nor the obscurity of ignorance , nor myst of opinions . Aspire to that happines , and that thou maist securely come to it , love the LORD JESUS with all thine heart , in whom are all the treasures of the wisedome of GOD , for he hath said in the Gospell , He that loveth me , shal be loved of my Father , and I will love him , and shew mine owne selfe unto him : and what will he shew , by shewing himselfe , but all the treasures of knowledge and wisedome of GOD which are in him ? Certainely , men are naturally desirous to know , and although fleshly concupiscences doe in this life in a sort lull this desire asleepe , yet when this body ( which corrupts and burdens the soule ) shal be layd aside , then the fire of this desire shall waxe fervent . How great will thy happinesse then be , when thy beloved CHRIST IESUS shall impart to thee all the treasures of the knowledge and wisedome of GOD ? But that thou mayst not hereafter be frustrate of thy expectation , study and endeavour to keepe his Commandements . For he hath said , Hee that keepeth my Commandements , is he that loveth me , and Hee that loveth mee not , keepeth not my words . In the meane time , let that be thy wisedome , which holy Job describeth . The feare of the Lord is wisedome , and to depart from evill is understanding , and what good soever thou seest in the creature , know that it flowes from GOD the fountaine of all goodnesse . DEGREE V. By the Consideration of the AYRE . THe Element of Ayre may serve as an excellent and notable Schoolemaster , if the nature of it be well considered ; not onely to instruct us in naturall Philosophy , but to open to us the mysteries of Divinity , and to raise our minds to GOD : for the benefits are diverse , which by Divine ordination , and appointment , arise by the ayre to mankind . First of all , Ayre while it serves for breathing , preserves the life of every creature . 2. Againe , it is so necessary for the use of the eyes , eares and tongue , that if it be wanting , presently wee become blinde , deafe and dumbe . 3. Lastly , it is so necessary for the motion of men , and all other living creatures , that if it should be taken away , all motions , and consequently all Arts and workes would be at an end . First , if men would consider that their soules have asmuch need of breathing as their bodies ; many would be saved that now perish . The body needs a continuall breathing , because if the naturall heate which inflames and makes the heart as it were to boile , were not tempered and qualified by the ministerie and office of the lungs , drawing in coole ayre to eject the hot , the life could not be preserved ; which confirmes the usuall received opinion , that to live and breath are one , and the same : for every thing that breathes , liveth , and that which leaves to breath , ceaseth also to live . The soule in like manner ( which lives a spirituall life by GODS grace ) needs a continuall breathing , which is done , by sending hote and fervent sighes by prayer to GOD , and by receiving from him new grace , even that of the holy Spirit . And what else indeed is the meaning of our Saviour by this , that wee ought alwaies to pray , and not to faint , but that we must ever sigh up to GOD , and receive his good spirit downe , that our spirituall life be not dissolved ; which hee seemes to repeat , when he saith , Watch therefore and pray continually : and the Apostle , Pray without ceasing ; to all which the Apostle St. Peter agreeth , saying , Be therefore sober , and watching in prayer . And verily , this is true sobrietie and wisedome , that we which continually need the helpe of GOD , should alwaies make petition for the same . Our heavenly Father ( it is true ) knowes what we stand in need of , and is ever ready to supply our wants in plentifull manner , especially those , which conduce to our eternall happinesse and salvation : yet His will is , to bestow them by the instrument of prayer ; wee must pray for them , because it is more honourable for him , and profitable for us , to give them to us as labourers and petitioners for them , then as to sleepy and idle persons . Therefore , our most bountifull GOD exhorts and urges us to this dutie , saying , Aske and it shal be given to you , seeke and you shall finde , knocke and it shal be opened unto you : for every one that asketh receiveth , and he that seeketh findeth , and to him that knocketh it shal be opened . And what that is , that is chiefly to be asked , and that shal be given without doubt ; he declareth a little after , If ye then which are evill can give good guifts unto your Children , how much more shall your heavenly Father give the holy Spirit to them that desire him ? Therefore , that which is in the first place to be required , is the holy Spirit , by which we breath in GOD ; and by this breathing preserve our spirituall life ; which holy David did , as appeares by that in the Psalmes , I opened my mouth and drew in my breath , that is , I opened my mouth by prayers , sighs and grones unutterable , and I drew in the most comfortable breath of Gods spirit , which cooled the heat of concupiscence , and confirmed me in every good worke . This being so , who can say that they live to GOD , who spend dayes , moneths and yeares , and neither breath to , nor receive breath from him ? It is an evident signe of death , not to breath : and if to breath be to pray , then it is a signe of death not to pray . Now the spirituall life by which the Children of GOD are reputed to live chiefly , consists in love , Behold saith St. Iohn , what love the Father hath given unto us , that we should be called , and be the sonnes of God. Now who is there that loves , and desires not to see that which he loveth ? and who desires any thing , and asketh not for it of him , who he knoweth will give it him , if he make suit for it ? Therefore , he which prayeth not continually to see the face of GOD , desires not to see him ; he which desires not to see him , loves him not : hee which loves him not , lives not ; whereupon it necessarily followes , that they are dead to GOD , though they live to the world , who seriously devote not themselves to prayer . Nor is it enough onely to pray with the lippes , to make us reputed amongst the living , for prayer is rightly defined to be a lifting up of the mind to GOD , and not an elevating of the voyce into the ayre . Therefore deceive not thy selfe , thinke not that thou livest to GOD , if thou earnestly breath not to him with all thine heart , night and day ; and say not to thy selfe , that thine other affaires will not give thee leave to spend thy time in prayer and divine meditations : for the holy Apostles were much imployed , aswell in their own affaires , as in the worke of the LORD , and salvation of soules , in so much as one of them said of himself , Besides the things which are outward , I am combred daily , and have the care of all Churches , &c. yet he ( besides other recitall of his often prayers ) writes to the Philippians , that his conversation was in Heaven , and that , because in the heate of his other imployments , he was conversant in Heaven , in his desire , nor ever was unmindfull of his beloved ; otherwise , he would never have said , I am crucified with Christ , but I live : yet not I any more , but Christ liveth in me . The second property of the ayre is , that it is the medium or meanes by which the species or formes of colours are conveighed to our eyes , and of sounds to our eares ; and without which , we could neither see , heare nor speake . For which , first we are to give thankes to Almighty GOD for giving such an ornament and benefit to our nature : and secondly , we are to admire his wisedome , in a worke of such finenesse , subtiltie and thinnesse . 1. In respect that the ayre of it selfe is a true body , and so great , that it almost filles the universe ; yet it can neither be seene nor felt for the incredible subtilty of it . Antiquity admired the skill and subtilty of one line , which Apelles drew with his pencill , and yet it was seene , and touched ; and in that regard , was by no meanes to be compared with the tenuity and subtilty of this veyle , which compasseth and toucheth all men , and yet is seene of none . 2. But it increaseth our admiration , that being a most subtile and thinne body , yet when it is divided , it closeth againe with so great facility , as if it had never been divided : when as but a Spiders web , being once broken , can never be so cunningly amended , that the first breach may not bee seene . 3. Lastly , that which is most worthy our admiration , and done or caused onely by the wisedome of GOD , that through one and the same part of the ayre , should be mingled together innumerable severall species of colours , as those in the rainebow . He that shall place himselfe in a cleare Moone-shine night , in some open field , where hee may behold at one time , starres in the heaven , fields in the earth bedeckt with severall sorts of flowers , together with houses , trees , and many other beautifull ●ights ; shall not be able to deny , but that the severall species of them are contained in that part of the ayre , which is neere unto him . But who well can understand this ? who can conceive it ? for how can it be , that so thinne and subtile a thing as the ayre should comprehend together so great varietie of shapes and formes ? And what if it happen that at the same time , and in the same place , he shall heare the melodious musique of birds on one side , from another diverse musicall instruments , in another the silent murmuring of falling waters ; will it not follow , and that of necessitie , that all these sounds or species of sounds must be received together with those of the colours before-named ? and who brings these things to passe ? are they not wrought by the wisedome of thy Creator who onely doth wonderfull things alone . 3. Againe , there is yet another benefit which ariseth by this admirable tenuity and thinnesse in the ayre , that it hinders not , but helpes the motion of all things , which passe from one place to another . We all know , with what labour Shippes or Boats are drawne through water , though it be of a liquid quality or substance , and is easily divided and parted ; For many times , neither the winds , nor Oares , serve to make them passe , but they are many times forced by the strength of Horses . And if at any time , upon some occasion , a way be to be made through a hill or mountaine , what labour , sweat and time it costs , before a short cut be made ? But through the ayre , horses runne swiftly , birds and arrowes flie speedily , and men in exercising divers offices , ascend , descend , walke , runne , move feet , armes , and hands , upwards and downwards , every way ; neither doth the ayre ( which is diffused in all places ) any thing at all hinder them , insomuch , as if it were not of a corporeall , but of a spirituall substance and nature , nay indeed as if it were nothing at all . Laftly , the ayre hath a propertie , serving for the benefit of Man , that is , it changeth it selfe into every forme , and suffereth it selfe to be divided , and as it were broken asunder , to comply to the service and use of Man , so that it seemeth to be given to him , as a Master and instructor to him , in humility , patience and charity . But that which should chiefly stirre up and kindle in thee the love of thy Creator , is , that the ayre doth represent the great sweetnesse and gentlenesse of thy maker to men : For doe but recollect thy selfe , and seriously consider his goodnesse , thou shalt finde , that thy GOD is ever present with his creatures , ever working with them ; and of such infinite gentlenesse , that he accommodates his working to the severall condition and nature of them all , as if he should say with the Apostle , I am made all things to all men , that I might by all meanes save some : hee worketh together with necessary workes , that they may worke necessarily ; with voluntary , that they may worke voluntarily ; with those which are free in their working , that they may worke freely . The fire he moveth , stirreth and helpeth so , that it may ascend ; the earth that it may tend downeward ; the ayre that it may glide by declive and bending places ; the ayre that it may passe which way soever it be driven ; starres that they may keepe alwayes in a circular motion : herbs furittrees and plants , that they may bring forth fruit , according to their natures ; creatures upon earth , in the water and the ayre , to doe those things which are agreeable to their nature . And if the goodnesse of GOD be so eminent in cooperating with his creatures , in the worke of nature , what may we thinke it to be in the workes of grace ? He hath given man free power of his will , but so , as that he will governe him by his command , terrifie him with destruction , and allure him by his bounty . He will have all men saved , but so , as that he will also have them to be willing ; and therefore he sweetly prevents , excites , leads , and guides them in such manner , as is most admirable . These are the meanes which the wisedome of GOD hath found out for the good of Man : of which , the Prophet Esay speaketh in these words , Praise the LORD , call upon his Name , declare his Workes , ( adinventiones ejus , say some ) among the people . And certainely , the wicked sometimes hee terrifies exceedingly , sometimes perswades them lovingly ; sometime admonisheth them mildly , and sometime correcteth them mercifully , as he in his wisedome thinkes expedient and agreeable to their conditions and inclinations . Observe how tenderly he dealt with the first transgressor : Adam ( saith GOD ) where art thou ? his answer was , I heard thy voyce in the Garden , and was afraid , because I was naked I hid my selfe , the LORD replyed with the like meekenesse , Who told thee that thou wast naked , Hast thou eaten of the tree , whereof I commanded thee that thou shouldst not eate ? and by this gentle correction or insinuation , Adam without doubt repented , as the Scripture saith . Shee ( that is the Wisedome of GOD ) preserved the first Father of the World , that was formed , and kept him when he was created alone , and brought him out of his offence . Observe againe , how gently and sweetly he ( by his Angell in the Booke of the Iudges ) rebuked and provoked the people of Israel to repentance . What shall I say of the Prophets , who in all their sermons ( as we may call them ) teach this , and beate upon this , that GOD desires not the death of a sinner , but rather that he should returne and live . They say ( saith GOD by Ieremie ) if a man put away his Wife and she goe from him , and become another mans , shall he returne unto her againe ; shall not the land be greatly polluted ? But thou hast played the harlot with many lovers ; Yet returne againe to me saith the LORD . And by Ezechiel , Thus ye speake and say , If our transgressions and sinnes be upon us , and we are consumed because of them , how should we then live ? Say unto them , as I live saith the LORD , I desire not the death of the wicked , but that the wicked turne from his way and live : turne you , turne you from your evill wayes , for why will ye die ô ye house of Israel ? But to let passe the wicked , and consider how great GODS more then Fatherly meeknesse and gentlenes is to those that feare and hope in him . Holy David is desirous to expresse it , Looke how high the Heaven is in comparison of the Earth , so great is his mercy also toward them that feare him . And Like as a Father pittyeth his owne Children , so is the LORD mercifull to them that feare him . And , The mercifull goodnesse of the LORD endureth for ever and ever upon them that feare him . And in another Psalme , Taste and see how gracious the LORD is , blessed is the man that trusteth in him , and againe , Truely GOD is loving unto Israel , even to such as are of a cleane heart . And againe , GOD saith by Esay , Can a woman forget her childe , and not have compassion on the sonne of her wombe ? though they should forget , yet will not I forget thee : and Ieremy in his lamentations , The LORD is good to them that trust in him , and to the soule that seeketh him . Now if I would adde what the Apostles testifie of his Fatherly tendernesse to the Godly , I should never make an end . Take one place for all the rest , of St. Paul , Blessed be GOD even the Father of our LORD JESUS CHRIST , the Father of mercies , and G●D of all comfort , which comforteth us in all our tribulation &c. he saith not , that GOD is our comfort ( barely ) but of all comfort ; and not that hee comforteth us in some , but in all our tribulation . And to end this point , take the words of St. Prosper , Grace ( saith he ) exceeds all justification , by perswading in exhortations , admonishing by examples , terrifying by dangers , provoking by miracles , giving understanding , inspiring counsaile , enlightning the heart , and endowing it with affections of Faith , &c. If then thy Creator bee so loving and kind to his servants , and with such incredible patience and meeknesse beares with sinners for their conversions , comforting the just , that they may proceede and grow in righteousnesse , and holinesse ; oughtest not thou to beare the infirmities of thy neighbour , to gaine all men to thy GOD ? Consider with thy selfe to what sublimitie and excellencie the Apostle exhorts thee , when he saith , Be yee followers of GOD as deare Children . And walke in love , even as CHRIST hath loved us , &c. Imitate the Father , who causeth the Sunne to arise upon the good and evill , and rayneth upon the just and unjust . Imitate the Son , who having taking our humane nature for our good upon him , spared not his owne life to deliver us from the power of darkenesse and everlasting perdition . Imitate the holy Ghost , who plentifully powreth out , and scattereth his most plenteous guifts , that he may of carnall make us spirituall . DEGREE VI. By the Consideration of FIRE . THis Element is of so pure and noble a nature , as that GOD himselfe would bee called Fire , as both Moses and St. Paul testifie , The LORD thy GOD is a consuming Fire . And when GOD first appeared to Moses , he would be seen in a bush burning , but not consuming with Fire : when also GOD came to give the Law to his people , he appeared in the shape of fire , as Moses relateth it ; Mount Sinai was all on smoke , because the LORD came downe upon it in fire . To resemble which mystery , when the new law was to be published , the holy Ghost appeared to the Apostles in the shape of fiery tongues . Lastly , they which in heaven are neerest to GOD , are called Seraphim , because they receive fervor and heate from that most ardent and divine fire , more then the other Angels . It will not therefore be hard or difficult for us , out of this element and the nature and properties of it , to erect one greece , whereby wee may ascend to GOD by prayer and meditation ; and lesse difficult will it be , with Elias to ascend in a fiery Charriot , then to make a Ladder to rise up by , out of either earth , water , or ayre . Let us therefore examine and consider the properties and qualities of this element . Fire is of that nature and quality , that it worketh diversly , and oft times contrarily in many things . 1. It quickly burneth and consumeth Wood , Straw and Stubble . 2. It purifieth and maketh more beautifull gold and silver . 3. It changeth Iron into contrary qualities , as of blacke , cold , hard and heavie ( the naturall properties of it ) it maketh it cleare , hote , soft and light , insomuch as it will shine like a starre , burne like fire , melt and be liquid like water , and by the Artificer be moved and lifted easily . All these things apparently agree and meete in GOD. And first , Wood , Hay and Stubble , are by the Apostle compared with evill workes , which cannot endure the triall of Gods fire , for it is almost incredible how hatefull and displeasing all sinnes are to GOD , who is a most pure fire ; with what zeale hee consumes and destroyes them : first , by repentance , if the sinner be in that state that he can repent ; for by repentance all sinnes are purged : and if the sinner be uncapable of repentance , ( as Devils , and men after this life are ) his wrath is kindled against them , For the ungodly and his ungodlinesse are both hated alike of GOD , saith the wiseman ; and the Kingly Prophet David confirmes this saying , Thou hatest all them that worke vanity . How much and great this hatred is , the Devill can witnesse , who sinning once , and being ( as St. Gregory saith ) an Angel most noble and glorious , and the Prince of the first order of Angels , and the most excellent creature of GOD , yet was forthwith cast out of Heaven , and deprived of all honour and grace , turned into a most deformed monster , and bound to eternall perdition . Christ himselfe is a witnesse , who came from Heaven , to dissolve the workes of the Devill ( sinne ) and therefore is stiled the Lamb of GOD , which taketh away the sinnes of the World. Yet who is able to declare , nay to conceive , what and how great things he suffered , to destroy the workes of the Devill , and fully to satisfie Gods justice ? Who being in the forme of GOD , tooke on him the forme of a servant ; and being rich was made poore for our sakes , not having whereon to lay his head , was reviled , suffered , bare our sinnes in his body on a tree , humbled himselfe , and became obedient unto the death , even the death of the Crosse ; was derided , spit upon , scourged , crowned with thorns , crucified with all ignominie and grievous torments , shedding his life and blood , and all these things to destroy the Devills worke , sinne : Witnesse the Law of GOD , which forbids and punisheth all sinne , leaving not unpunished so much as an idle word . And how doe we thinke he detesteth heynous sinnes , that cannot endure an idle word ? For the Law of the LORD is an undefiled Law , without all spots , and what communion hath light with darknesse , or what fellowship hath righteousnesse with unrighteousnesse ? Lastly , let Hell it selfe be witnesse , which GOD hath prepared for the wicked and sinners , which refused to be washed with the blood of the undefiled Lamb : For it is but just , that in whom sinne alwaies remaines , punishment should bee perpetuall : now what the punishment of hell shal be , is horrible and fearefull to thinke : of which we shall have occasion to speake more at large , in the last Degree . Therefore , seeing that Gods hate to sinne is so extreme , if thou love GOD above all things , thou must also above all things detest sinne : take heed thou be not deceived by those , who either extenuate or excuse it ; take heed that thou deceive not thy selfe with false and ungrounded reasons ; for if sinne either committed by thy selfe or others displease thee not , thou lovest not GOD , and if thou lovest not GOD , thou shalt perish everlastingly . Againe , if thou be not unthankfull to Christ , how much dost thou conceive thou owest to his love ? to his labours ? his blood ? his death ? who washed thee from thy sinne , and reconciled thee to his Father : and shall it s●eme grievous to thee hereafter to suffer any thing for him , either in his grace and favour , and with his grace to resist sinne , even to the losse of thy blood and life ? Lastly , if thou canst not endure the fire everlasting in hell patiently , neither oughtest thou patiently to endure sinne , but flee from it as from a Serpent ; and let it be thy resolution to joyne thy greatest hate to sinne , with thy greatest love to GOD. But fire destroyes not , but makes Gold , Silver and Iewels , more perfect and shining ; because as S. Paul , ( in the place before cited ) declares , that those mettalls signifie good works and perfect , which are allow'd and aprov'd by the fire of Gods judgment , and shall receive their reward . Those workes GOD ratifies for good , because they are his guifts , and St. Augustine saith , he crowns his own guifts , whensoever he crowns our deserts ; for they are perform'd by his command , and by his aid , he bestowing power upon us , and enabling us to doe them , and himselfe directing us by the Law and rules which he hath made and appointed . And indeed gold denotes unto us the workes of love and charity , and how is it possible , but the workes of love should exceedingly please GOD , who is love it selfe ? Silver signifies the workes of wisedome , namely of those which instruct many men in the way of righteousnesse . These also are very acceptable and pleasing to Almighty GOD , according to the saying of the wisedome of GOD. He that shall observe and teach them , shal be called great in the Kingdome of Heaven . Jewels and pretious stones are the workes of a chaste soule , of which it is said in Ecclesiasticus , There is no weight to be compared to a continent ( or chaste ) minde . And how this pure Virginity pleaseth GOD , we may understand , by that which Esay speaketh of Eunuchs , upon which place St. Augustine speaking , doth so commend Virginity in men and women , that he made a long Oration upon it . And these be the three workes to which are given great rewards , and to their possessors or workers , namely Martyrs , Doctors and Virgins . To Martyrs for the excellencie of their love . Greater love then this hath no man , when any man bestoweth his life sor his friends . To Doctors , for the eminencie of their wisedome , of whom Daniel saith , They that turne many to righteousnesse shall shine as the starres for ever and ever . To Virgins , for the inestimable and incomparable worth of their puritie , for whose sake the Virgin harpers in the Revelation sung a new song , which none could sing but they , These are they which are not defiled with Women : for they are Virgins , these follow the Lam● whither soever he goeth . And not onely the love of Martyrs , the wisedome of Doctors , or purity of Virgins shall be tryed in the fire of Gods judgement , and receive their full reward : but all other good workes also , so they be done in faith and love , and shal be reputed among the golden vessels , and be tryed by that fire , and receive their reward : for to those also Christ shall say at the day of judgement , Come ye blessed of my Father , take the inheritance of the Kingdome prepared for you from the foundation of the World , even to them which gave bread to the hungry , drinke to the thirsty , lodging to the stranger , apparell to the naked , and comfort to the sicke or captive . Nay our Saviour hath promised a reward to those , who shall give but a cup of cold water to any in the name of a disciple in love . Thou mayest by this easily understand , what difference there is betweene one worke and another ; and what is more foolish , more miserable , then in the same place and time wherein ( if thou beest wise ) thou mayst get gold , silver and pretious jewels , thou hadst rather , ( and that with no small labour ) gather dry wood , straw and stubble . O that thou wouldst be wi●e , and understand , and provide for the last day , when all these things shall be examined and tryed by the fire of Gods judgement ; when the former shal be commended and crowned , and the latter burnt and turned into smoke and ashes . Why dost thou now choose that , which without all doubt will cause thee to repent that ever thou didst choose it ? and why dost thou not reject that , which with thy advantage thou mayst now cast off ; when a while hence thou shalt without thy profit , nay to thy great disadvantage be forced to condemne ? If perhaps thou dost not now perceive this , because the veyl● of things present hangs over thine eyes , so that thou canst not discerne the pure and cleare truth , pray then to God , and with earnest affection with the blind man in the Gospell , say : Lord grant that I may see , that I may receive my sight ; or with the Prophet David , Open mine eyes , that I may see the wonderfull things of thy Law. For certainly it is almost a miracle , that workes done in love , should become gold silver , and precious stones , and that they which are not done in love , should be converted into dry and seare wood , straw and stubble . Now come wee to consider the other property of fire . Hitherto wee have onely learned from the nature of that Element , what God worketh in those which depart this world with good workes ▪ or end their dayes with evill ▪ Now by another similitude drawne from the same fire , wee may understand what God worketh with those whom he calleth from sinne to repentance . A sinner is compared to Iron , which when it is farre from the fire , is blacke , cold , hard , and heavy : but being put into the fire ; it is made cleare , hot , soft and light . Every Sinner wanteth his inward light , and walketh in darknesse , and in this respect may be well resembled to the blacknesse of Iron : for though in the knowledge and commerce with men , he may seeme to bee wise , and of great judgement ; yet in discerning the true good and evill , he is blind , and more miserable then any blind man. For a blind man seeth nothing , and therfore stirreth not nor is moved without a guide : but a Sinner thinketh hee seeth that which he seeth not , or taketh one thing for another , and judgeth good evill , and evill good , great to be little , and little to be great , long to be short , and short to bel ong ; and therfore is ever deceived in his choyce . And this is it which the Apostle speaketh of in the idolatrous Gentiles : Having their understanding darkned through that ignorance that is in them , because of the hardnesse of their heart . This is that also which our Saviour in the Gospell so often upbraideth the Scribes and Pharisees withall , that they were blind leaders of the blind . The Prophet Esay also speaking to the Iewes of his time , saith : Heare you deafe , and looke ye blind , that ye may see . And a little before in the same Chapter , ( prophecying to them of the comming of Christ , who should open the eyes of the blind , and speaking of the new Testament in the person of God ) saith , I will bring the blind by a way that they knew not , and lead them by pathes that they have not knowne : I will make darknesse light before them , &c. Lastly , doe not the wicked themselves confesse as much after this life , when paine shall begin to open their eyes , which sinne had closed ? Therefore have wee erred from the way of truth , and the light of righteousnes hath not shined unto us , and the Sun of understanding rose not upon us . Nor is it a wonder that they should be blind , who are averse from God in will and mind : For God is light , and in him is no darknesse , saith St. Iohn . Whereupon the same Apostle concludeth , that He that saith he is in the light , and hateth his brother , is in darknesse . And a little after . He that hateth his brother is in darknes , and walketh in darknes and knoweth not whither he goeth , because that darknesse hath blinded his eyes . Neither is it the onely cause that sinners are in darknesse , because they are averse from God who is the light , but because also their owne wickednes hath blinded them , as the Wise-man speaketh . For the passions of the mind , hatred , anger , envy and the like which are comprehended under the name of malice , doe so blind the mind , that they suffer it not to perceive the truth ; but are like coloured glasse , which maketh white to shew like red , and the contrary ; or like optique glasses which make great things seeme small , and small great , or those things are a farre off to be neere , and they which are neere , a farre off . Whatsoever thing a man loves fervently , he ever judgeth it to be most faire and amiable , most beneficiall and profitable , most excellent and necessary for himselfe ; and despiseth all other things in comparison of it . Againe , whatsoever he hates vehemently , hee reputes it the most deformed , unprofitable , evill and pernicious . But if once this black and foule iron be put into the fire ; that is , if a sinner begin to be turned from his sinne and be converted to God , ( according to that of the Psalmist : ) Then the Lord shall make his darknesse light , then he begins by little and little , by degrees to bee enlightned , and by that light to perceive the truth , according to that in the Psalme , in thy light shall wee see light ; then the false glasse of his passions being broken , and a true one look'd upon ( which is pure love ) hee esteemeth eternall things great , and temporall small , and almost nothing , as indeed they are : and perfectly perceives , that all beauty and forms of things created are not to bee compared at all with the light of truth and wisedome which is in God , and is God : and therfore cryeth out with St. Augustine ; I have loved thee too late , O thou beauty , I have loved thee too late . And because Christ saith , You shall know the truth , and the truth shall make you free : hee that is so enlightened , and freed from the bonds and shackles of concupiscence , covetousnes , ambition , and all other passions , by the light of truth , shall rejoyce with the Prophet and say ; Thou hast broken my bonds in sunder : I will offer to thee the sacrifice of thankesgiving , and will call upon the name of the Lord. Secondly , fire as it makes iron cleare , which formerly was blacke ; so of cold it maketh it hot ; yea so scorching and burning , as that it seemeth to bee fire it selfe . Great is the Lord , and great is his power , that a man by nature cold , fearefull and timorous , not daring of himselfe to speake , much lesse to attempt any hard or difficult designe ; yet being once heated with the fire of Love , he can make him as bold as a Lyon , who terrifies all others with his roaring , and overcomes by his power , and that nothing shall seeme difficult or hard to him ; insomuch as being kindled with this fire , hee shall say with the Apostle ; I can do allthings through Christ which strengthneth me . But let us speake of the two parts of the efficacie of this fire , severally ; namely , of the power of it in words and in deeds . 1 There are many ( now adayes , and ever were in the Church of God ) Preachers and teachers of great note ; yet what is the reason that with so many of their Sermons so few are converted ? that so little alteration of manners and conversation appeareth ; for still the same vices , the same sinnes , the same coldnes and dissolute behaviour continueth . I can ascribe it to no other cause , but that in these Sermons , though they be learned , fluent and elegant , there wants the life , the fire and love , which onely is of power and efficacie to quicken , heat , and inflame the hearts of the Auditors . I deny not , but there are many Preachers who can thunder as it were , and beat the Pulpit ; but they are like Gunnes charged with powder onely , and can give a crack as great as a peece of Ordinance ; but fruitlesse , because they preferre not the glory of God , and the salvation of soules before the applause of men . Saint Peter was no Rhetorician , but knew only how to steere a Ship , and mend a net , and to cast it abroad ; but as soone as the Holy Ghost came upon him in the shape of fiery tongues , and filled him with most ardent love , he began presently , even in the midst of Ierusalem , to preach with such power and efficacie , that at one Sermon of his many thousands were converted . And yet wee read not that he used much clamor or laying about with his body , or banging the Pulpit : from whence then proceeded such moving of the Auditors , from whence such gaining of soules ? certainly by this , that the holy Preacher was as a fire , and his Word burnt like a Lamp , as it is said in Ecclesiasticus of Elias : his words came from him as from a heart burning and sparkling with L●ve . 2. Againe , this divine fire hath as much efficacie in deeds as in words . God had decreed to subject to himselfe the Citie of Rome ( the head of the Empire ) by the preaching of the Apostle St. Peter , and to send abroad other of his Apostles , some for the conversion of the Ethiopians ; others of the Indians , others to the S●ythians , and some to the Brittaines ; and by them not onely to destroy the Idols of the World , but to erect ●nd advance the Trophee of the Crosse , to alter the rites of the Gentiles , and to subvert the ●yrannicall Kingdome of the Devill . If any man should have fore●old these things to the Apo●tles , when they were fishing in the Lake of Genesareth , or when ( during the time of our Saviours Passion ) they lurked in corners , they would have been beleeved no more then dreames or old wives fables : yet after a while , all these things came to passe , and that by no other meanes , then the power of most ardent love , which the holy Ghost kindled in their hearts : for as St. Iohn speaketh , Perfect Love casteth out seare ; and againe , Love suffereth all things , hopeth all things , endureth all things ; thinks nothing impossible , but cryes with the Apostle , I am able to doe all things in him which strengtheneth me ▪ So that wee see , that by the endeavour of these men , armed with Love onely , Idolatry was expelled , the whole world with little labour , and Churches of Christianity established every where , in al● Kingdomes , without the force of Armies , or warlike provision . Thirdly , fire hath this property , that it softens hard Iron , that it may be lengthned out into plates , and ( being made thinue ) fitted to any forme at the Artificers pleasure . It is true , that this is a great efficacie of fire in iron : yet farre greater is the power of GOD over the obstinate and obdurate hearts of men . St. Bernard describes a hard heart thus , That is not onely a hard heart ( saith he ) which is not terribly afraid of it selfe , because it is insensible : What then is a hard heart ? That which is not cut with compunction , nor mollified with devotion , nor moved with prayers ; yeelds not to threats , is hardened with scourges , is unthankfull for benefits , unfaithfull in counsailes , that neither feares GOD , nor reverenceth men . All these things were verified in Phara●h , who the more he was plagued , the more he was hardned ; and the more Gods mercy appeared to him by removing the plagues , the more he was animated to despise him . But whensoever it pleaseth GOD to kindle a sparkle of the true fire of His love in a heart , though never so hard , presently it growes soft and melteth like waxe , nor doth it any way resist the power of it : but is of a stony become a heart of flesh , and the breath of Gods spirit thawes the congealed snow therof into water . We have an example in the Gospell of that woman , who being a notorious sinner in the City could not be perswaded , either by the admonition of her brother , or the chiding of her sister ; or the honour of her family , or her owne disgrace , to amend her life ; yet one of the beames of our Saviour pierced so deepe into her heart , and kindled a sparkle of his divine love there , so that she was sodainely transformed as it were into another woman , insomuch as she ( being of a noble stocke ) was not ashamed at a publique feast to fall downe at Christs feet , and being wholly turned into tears , of them made a bath for his feet , and with her owne haire , ( in stead of Linnen ) wiped them , and moved with the vehemencie of that love , kissed them , and annointed them with a most costly oyntment , signifying by these her acts of Repentance , that from thenceforth she purposed wholly to devote her selfe to his service ; and therefore shee worthily heard that comfortable speech of our Saviour , Many sins are forgiven her , for she loved much . And these effects hath the power of divine fire wrought , which no hardnes of heart can resist . The last property of fire , is that it maketh Iron light , which formerly was heavy . And it is the chief cause , that men which are not heated and inflam●d with divine love , are heavy in heart : and to such the Kingly Prophet thus speaketh , after some translations : Vsquequo gravi corde , How long will ye be heavy in heart , loving vanity , and seeking after lyes ? and the Wiseman saith , the corruptible or earthly body weigheth downe the soule : And in Ecclesiasticus , A heavy yoake is upon the sons of Adam . Which heavy yoake he afterwards explaines to be wrath , envy , feare , trouble , and unquietnes and the like , which are usually stiled the passions of the mind . These doe so loade and burden a man , that he looks upon nothing but the earth , to which hee cleaveth , and can neither rise to seeke God , nor to run the way of his commandements . But as soone as this divine fire begins to inflame the heart of man , those passions forthwith decrease and are mortified , and that heavy burthen is made light ; so that hee is able to sa● with the Apostle , Our conversation is in Heaven : and with an enlarged heart to say with King David , I will runne the way of thy Commandements , when thou hast set my heart at liberty . Certainely , after our Saviour had said , I am come to put fire on the earth , w see , how light many 〈◊〉 became , by casting off the affections and desire of honour , flesh and riches , insomuch as they cryed with the spouse in the Canticles , Draw me : we will run after thee . O blessed fire which enlightens but consumes not , and consumes the ill humour onely ( if it consume ) but kills not . Who will give me this correcting fire ? 1. that will take away the blacknesse of ignorance , and purge the darkenesse of my conscience with the light of true wisedome . 2. That will change the coldnesse of my sloth into the heate of devotion ; and of my negligence into the fervencie of love . 3. Which will never suffer my heart to be hardned , but keep it soft with its heate , and make it obedient and dev●ut . 4. Which will lastly remove and take away the heavy yoke of earthly cares , and will so lift up my heart with the wings of contemplation , which nourisheth and increaseth love ; that I may say with the Psalmist , Comfort the soule of thy servant , for unto thee ô LORD , doe I lift up my soule . DEGREE VII . By the Con●ideration of Heaven , that is , of the Sun , Moone and Starres . IT will be no hard taske out of the consideration of Heaven to erect one step for our ascent to GOD , for the Kingly Prophet hath done it to our hands , The Heavens ( saith he ) declare the glory of GOD , and the firmament sheweth his handie-worke . Now , forasmuch as there are two times wherein we should ascend to GOD by the wings of contemplation ; namely , the day and night : of the former of them , the same Prophet saith in the same Psalme , In the Sun hath he placed his Tabernacle ( according to some translations ) or as others , In them hath he set a Tabernacle for the Sun , which cometh forth as a Bridegroome out of his chamber , and rejoyceth as a Giant to run his course His going forth is from the end of Heaven , and runneth about to the ends of it , and there is nothing hid from the heate thereof . Of the latter he writes in another Psalme , I will consider the Heavens the worke of thy hands , the Moone and the Starres which thou hast ordained . We will begin with the first . Of the Sun ( which is seene by day ) the Psalmist in the former mentioned place sets down foure severall prayses or commendations . 1. That it is the Tabernacle of GOD. 2. That it is most beautifull . 3. That it ever runnes most speedily , and without wearinesse . 4. That by enlightning and heating , it chiefly manifests its power . In regard of all which qualities the Sonne of Syrach calls it A merveilous vessell , the worke of the most High 1. First therefore GOD the creator of all things ( according to the old translation of St. Jerom ) hath placed his Tabernacle in the Sun , as in a most noble thing to reside in : that is , he hath chosen the Sun among all corporeall things , as a royall palace , or divine sanctuarie to dwell in : for though GOD fill Heaven and Earth , and the Heaven of Heavens cannot containe him ; yet he is said to dwell more there , where he hath manifested the greatest signes of his presence , by working wonders . But because in the originall it is said In them hath he set a Tabernacle for the Sun , that is in Heaven ; we may gather out of this place in the P●alme , another excellencie of the Sun , not contradicting or opposing the former . The Sun is a great thing , for whom GOD hath prepared a large , faire and noble palace : for as he would have heaven to be the palace of the Sun , wherein he might freely walke and worke ; so hee would have the Sun to be his owne palace . So , that as we may apprehend the greatnesse and excellencie of the Sun by this , that the heaven is its tabernacle ; so may we conceive the greatnesse and excellencie of GOD , in that the Sun ( an admirable vessell , and then which nothing corporeall is more wonderfull ) is his tabernacle . 2. Secondly , the Psalmist ( to denote unto us the great beauty of the Sun ) compares it to a Bridegroome going out of his chamber : for never doe men desire to set themselves forth in better manner , nor to seeme more lovely and beautifull , then when they are bridegroomes ; as desirous to please the brides eye more at that , then at any other time . But if we could fasten the sight of our eyes upon the Sun , and were neere unto it , and could behold it in the true quantity and quality , we should not need the similitude of a bridegroome to conceive the incredible beauty of it . Certainely , all the grace of the eyes depends on the light , and without it all the beauty of colours vanisheth and looseth the lustre . Againe , nothing is more faire then the light , and GOD himselfe ( who is beauty it selfe ) would be called light . GOD is light ( saith St. John ) and in him is no darknesse at all . And among corporeall things nothing is more cleare then the Sun , and in that regard , nothing more faire and beautifull . Besides , if we will adde this , that the beauty of inferiour things , especially of men , soone fadeth ; but the beautie of the Sun never decayeth , never decreaseth , but alwaies maketh all things joyfull with equall splendor : for if we observe it , upon the Sun rising , all things seeme in a manner to rejoyce , men are merry , sweet winds blowe , flowers open , herbs increase , and birds refresh the ayre with their melodious notes ; and therefore it was the answer of old Tobias to the Angel who gave him joy : What joy can I have ( said he ) that sit in darkenesse , and see not the light of Heaven ? Consider then with thy self , and say , that if the created Sun doth so comfort every thing in his rising , what joy shall there be to pure soules when they shall behold the uncreate Son , without comparison fairer and clearer ; and that , not for a time , but for ever ? and what horror shall be to the wicked , when they shall be condemned to everlasting darkenesse , where they shall neither behold the beames of the uncreate or create Sun : and what joy shall it bring to that soule to whom the Father of lights shall say , Enter into thy Lords joy ? 3. In the next place , King David sets forth and describes the admirable course of the Sun , He rejoyceth as a Giant to runne his course . Without doubt , a Giant is strong , and if according to the greatnesse of his body he will stretch out his paces , and runne as swiftly as by his strength he may , he quickly will passe over a great space of ground . And as before the Prophet to expresse the Suns beauty , compared it to a Bridegroom ; so to set forth the swiftnesse of his course , he likens it to a Giant . But though he had not compared him to a strong man , or a Giant , but to flying birds , arrowes , winds or lightning , yet he had fallen farre short in that comparison , between it , and them , in this property of swiftnesse : for if it be true which we see , that the Sun passeth the circuit of his O●be in 24 houres ; and if the circuit of its Orbe doth infinitely exceed the circuit of the Orbe of the earth ; and if the compasse of the earth comprehends 20000. miles , or thereabouts , all which are very true ; then of necessity it must follow , that every houre he runneth many thousands of miles : Nay what speake we of houres ? I may say every quarter , and almost every minute ; for if a man doe but observe the rising or setting of the Sun in an open horizon , as it is at Sea , or in the plain of a champion Countrey , he may perceive its whole body to ascend above the horizon , in lesse space then the eight part of an houre , and yet the diameter or thicknesse of the body of the Sun is much greater then the diameter of the Orbe of the earth , and which containes 7000. miles . And if we will adde yet further , that the body of the Sun which is moved so swiftly , is farre greater then the heape or masse of the whole earths Orbe ; and that the motion of this body so great , is so speedy without intermission or wearinesse , and that this motion if GOD command it , shall continue for ever ; certainly if thou beest not a stocke or a blocke , thou canst not but wonder at the infinite power of thy creator : and therefore most truely was it said to be a merveilous vessell , the worke of the most High. 4. The last property of the Sun , that is the efficacie of the light and heate of it , comes now to be considered , of which , the Prophet in the same Psalme speaketh , There is nothing hid from the heate of it . This one cleare body placed in the midst of the World , enlightens all Starres , all the ayre , all Seas , and all the Earth ; and by its vivifying heate makes all things , as plants , corne , and trees to spring and sprout , and bringeth all ●ruit to maturity and ripenesse ; it spreads and diffaseth its vertue and power also into the earth , causing it to bring forth all kinds of mettall . And therefore St. James compares GOD himselfe unto it , Every good guift ( saith he ) and every perfect guift is from above , and cometh downe from the Father of lights , with whom is no variablenesse nor shadow of changing . The Sun indeed is the Fath●r of lights corporall ; but GOD of spirituall : But in three things there is difference betweene GOD and the Sun. 1. The Sun to enlighten and heate the world , must of necessity have a perpetuall transmutation or charge from place to place : but GOD , because he is whole every where , needs no such change , and therefore well said St. James , with whom is no changing . 2. Againe , the Sun ( because he continually passeth from place to place ) makes it day in one place , and night in anothe● ; to some it makes light , to others darke at the same time . But GOD is never moved , he is ever present to all ; and therefore the same Apostle addes , with whom is no shadow of changing . 3. Lastly , wh●ch is greatest of all , from the Sun , the Father of corporall lights are all the guifts which grow upon earth , but these guifts are neither the best nor perfect , but rather small , temporall and fraile , and not able to make a man good ; but being evill used , may turne to his destruction . But from GOD the Father of lights spirituall , come all excellent and perfect guifts , which make the possessor good and perfect , and which none can abuse ; and which bring them ( which persevere in them ) to the state of true happinesse . Seek then those good and perfect guifts which come from above from the Father of lights , and when thou hast found them , be sollicitous to keepe them : and there is no need to goe farre for them , the very nature of the Sun will demonstrate them unto thee : for the Sun doth all things with his light and heate ; and these two are the guifts of the Father of corporall lights : and the good and perfect guifts which come down from the Father of lights , even GOD himselfe , are the light of wisedome , and the ordinance of love . 1. The light of wisedome which makes a man truly wise , and which no man can use amisse , and bringeth us to the fountaine of wisedome , scituate in the heavenly Countrey , is that , which teacheth the contempt of temporall things , and to esteeme highly of spirituall : it teacheth not to trust in uncertaine riches , but in the living GOD. It teacheth us , not to account this exile of ours , as our Countrey , nor to love our pilgrimage , but to endure it : Lastly , it teacheth to live here in patience , being full of perills and tentations ; and to dye in desire , because Blessed are the dead that dye in the LORD . 2. The Ordinance of true love what is it , but to love GOD without end , without measure , he being the end of all our desires : to love other things in such measure and meane , as will be sufficient to bring us to our end , that is beatitude . Surely , there is not any man that in the cure of his body inverts order so , that he loves his health but with an ordinary measure , and a bitter potion without all measure , seeing , that he knoweth , that the first is the end , and the latter but the meanes . How then cometh it to passe , that so many that would be accounted wise men , confine themselves to no moderation in heaping up riches , in hunting after the pleasures of the flesh , and attayning to the degrees of honour , as it these things were the end of mans heart : and are contented to streighten themselves in loving GOD , and seeking after eternall f●licity ; as if these were but the meanes to the end , and not the end of all meanes ? without doubt , this is the cause , that they have the wisedome of this world , and not that , which is from above , and cometh from the Father of lights : and that they have not ordinate love , nor that which is true love ; but are full of inordinate desires , which are not of the Father , but of the World. Wherefore , while thou travailest from thy Countrey , and a●t among enemies , which oppose true wisedome and love , and suggest craft for wisedome , and inordinate desires for love ; make thy moane , and bewaile thy case to the Father of lights , desiring him earnestly , to give thee these good and perfect guifts , of true wisedome and regulated love , and to inflame thy hear● with them ; so , that being fitted with them , thou mayest so runne the wayes of his Commandements without stumbling , that thou mayst come to that Countrey , where thou mayst drinke of the pure fountaine of wisedome , and live with the pure milke of love . 2. I come now to the time of the night , wherein the heaven doth frame and erect one step for us to ascend to GOD by the Moone and Starres : for so speaketh David , I will consider the heavens , the worke of thy fingers , the Moone and the Starres which thou hast ordayned . If we could see heaven it selfe , the Prophet had not said ( by way of explication of that which he had set down before ) The Moon and the Starres which thou hast ordayned : and truely , if our sences could pierce to heaven it selfe , or that we could finde out the nature and qualities of it , by any certaine reason ; without doubt , we should have an excellent degree of ascent to GOD thereby . We know , that there have been some , who out of the motion of the Starres , have defined the nature of heaven to be a quintessence , simple , incorruptible , and perpetually moving in its Orbe : And that there are others , who will have heaven to be the Element of fire that is not moved in its Orbe , neither is incorruptible , according to its parts : but it is not our intent to looke after these opinions , but to seeke out the certaine knowledge and Doctrine of Faith , thereby to raise an ascent to GOD. The Moone hath two properties , which may fitly serve to this purpose . I The first is , the neerer it approacheth to the Sun , the more it shineth and is enlightned in its upper part towards heaven , being darkned at the same time in the lower part of it towards the earth ; and when it is wholly subject to the Sun , and is in full conjunction with it , it is altogether light towards heaven , and darke towards the earth . On the other side , when it is in opposition to the Sun , it is seen cleare of the earths inhabitants , and hath no light in the upper part towards heaven . This p●operty of the Moone , may be a good document or example to us mortalls , to make us sollicitous of our neere conjunction to the true Father of lights , GOD himselfe . The Moone signifieth Man , and the Sun GOD : when the Moone is in opposition to the Sun , then by the borrow●d light from the Sun it onely shines and lookes towards earth , and after a sort turnes its back to heaven whereby it shewes beautifull to the Inhabitants of the earth , and most deformed to the Citizens of heaven : So every mortall●hat ●hat goes farre from GOD , ( as the Prodigall which went into a farre Countrey ) abuseth that light of reason , which he received from the Father of lights , onely to respect the earth , and forgetting GOD , thinkes onely upon the earth , onely loves it , and is wholly taken up with desire of the goods thereof : for which , by the children of this generation they are esteemed wife and happy ; but by the heavenly inhabitants they are accounted poore , naked , blind , deformed , wretched and miserable . On the contrary , when the Moone is in conjunction with the Sun , and is perfectly subject to it , it shineth wholly on the upper part , respecteth heaven onely , turning its backe to men , vanishing cleane from their sight . So is it with the wicked , when he begins to leave his wickednes , and by his full conversion is become truly subject to GOD ( the true Sun of the sou●e ) in humility , and is joyned to him in love ; then he fulfills that which the Apostle warneth , he seeketh those things which are above , and savours of heavenly not earthly things : and then is he despised by fooles , and accounted by them as if he were dead : but indeed he is dead to the World , and his life is hidden with Christ in GOD , and When Christ his life shall appeare , then shall he also appeare with him in glory . And this is the cause ( as St. Augustine observes ) why the Passeover , aswell in the old Law , as in the new , could not rightly be kept , but after the full Moon ; that is , when the Moon ( which in the full is in opposition to the Sun ) begins to returne to the conjunction with it ; to shew , that man in opposition to GOD by sinne , should begin to be converted to him , and to hasten to the union and grace of GOD , by the merits of JESUS CHRIST . Therefore , if thou find thy selfe ( by the assistance of Gods grace ) to be subject to the Father of lights by true humility , and to be joyned with him by ardent love ; doe not imitate fooles , who are changed as the Moone , but follow the wise , who continue unchanged as the Sun. for the Moone as speedily as she comes to the conjunction of the Sun , as speedily departs from it ; but if thou beest wise , and hast obtayned grace , forsake it not , depart not from it , for thou shalt finde nothing better in any place ; neither dost thou know , whether if thou voluntarily leave it , thou shalt have it againe : For he that hath promised pardon to the repentant , and grace to converts , hath not promised longer life , nor the guift of repentance to thee . Therefore , in Gods name turne thy backe to the earth , and looke upon thy Sun , rest in him , delight in him , and continue in him ; say with St. Peter , It is good for us to be here , and with the blessed Martyr Ignatius , It is better for me to live with Christ , then to be a King upon earth : and esteeme not nor regard , what they which savour of the earth thinke of thee , for it is not he which the world condementh , but whom GOD commnedeth , that shall be approved in the end . 2. There is another custome of the Moone , which GOD also observes with his elect . The Moone rules the night as the Sun doth the day , as Moses and David speake , but the Sun enlightens the world with his splend●r all the day ; and the Moone shines sometime with a greater , sometime with a lesser light , and sometimes not at all in the night . So GOD by his perpetuall brightnesse , illustrates the Sun , Angels and soules of the blessed , to whom he is a perpetuall day ( for there shal be no night to them there ) but in this night of our pilgrimage and banishment , wherein we walke by Faith , and not by sight , and we apply our selves onely to the Scriptures as unto a light that shineth in a darke place . GOD as the Moone by courses visits us by enlightning our hearts , and sometime leaves us in the darknesse of desolation . Yet ought we not to be too much afflicted , if at any time we enjoy not the light of comfort , nor to be too much overjoyed , if after a time we be refreshed with that comfortable light : for GOD in this night of the world doth not carry himselfe towards us as the Sun , but as the Moone : for he not onely ( in these times ) appeareth as in the full Moone of comfort , and sometime in the wayne of discomfort to us imperfect creatures , but he hath formerly done so too : St. Paul a vessell of election , who was taken up into the third Heaven , and heard words which cannot be spoken , which are not possible for man to utter ; yet he could say sometime , I am filled with comfort : otherwhile he could complaine and lament his case , I see another law in my members , rebelling against the law of my mind , and leading me captive unto the law of sinne , which is in my members . O wretched man that I am , who shall deliver me from this body of death ? and againe , We would not have you ignorant of our affliction , how we were pressed out of measure passing strength , so that we doubted even of life . And this is it which S. Chrysostome notes to us , that GOD usually dealeth thus with his Saints , suffering them neither to be alwaies pressed with tribulation , nor lifted up with pleasure ; but to weave into their lives , sometime adversity , and at other times prosperity , as it were with an admirable variety . And so much for the Moone . Now follow the Starres , as the other ornaments of heaven , of which , the Son of Syrach ( speaking ) saith , that they are the beauty of heaven , the glory of the Starres , yet addes ( as some translate it ) GOD in the highest enlightning the World , and at whose commandement they stand in their order ; for whatsoever order , or comelinesse is in the Starres , or in the Sun or Moone , they have it wholly from the Father of lights ; and neither is it the Sun by day , or the Moone or Starres by night , which give light to the world , but it is GOD who ( dwelling in the highest ) enlightens the World by the Sun , Moone and Starres : for it is he , of whom it is said , When he sendeth out light it goeth , and when he calleth it againe it obeyeth him with feare . And the Starres shine in their watch and rejoyce . When he calleth them , they say Here we be , and so with cheerefulnesse they shew light unto him that made them . In which words are expressed the infinite power of GOD , who with such incredible dexterity and facility , in a moment createth , adorneth , and sets to worke so vast and beautifull bodies ; for vocare with us , is ●reare with GOD , for he calls those things which are not , and by his calling makes them be that they are ; and that the Starres should say Here we be , is no more , then that they are ready to be and worke , at the voyce of his command . But this is most to be admired in the Starres , that whereas they are moved most swiftly , and never give over that swift motion , and that some of them runne in their Orbe more stoutly , others more speedily : yet still they observe their own manner and proportion in time with one another , that thereby they may make a sweet harmoniacall concent . And this is not a concent of voyces or sounds which may be heard by bodily eares , but of proportions in the motions of the Starres , which is perceived by the ear● of the heart : for all the Starres of the firmament , with the same swiftnesse runne about the whole compasse of heaven in 24. houres : but the seaven Starres which we call planets , or wandring Starres , are moved , some by swifter , some by slow●r motions . Ascend then a little higher if thou canst , and from the great splender of the Sun , the beauty of the Moone , the multitud● and varietie of other lights , from the admirable con●●●● of the heavens , from the most pleasant and harmoniacall courses of the Starres ; gather and conceive what a delight and happinesse it wil be , to see GOD above the heaven , that Sun which inhabiteth inaccessible light , to behold the quire and orders of many thousands of Angels who garnish the heaven of heavens in greater number , and shine more bright then all the Starres , to see the soules of holy men , added to the Quire of Angels , and mingled as planets with the Starres of the firmament : and how joyfull a thing it will be , to heare the songs of praises , and that ex●llent Allelu●a resounded by musicall voyces in the streets of that City : and by that , it will come to passe , that neither the beauty of heaven shall see me great to thee , and the things which are under heaven , thou shalt account small , and almost nothing at all , and therefore to be 〈◊〉 and d●spised . DEGREE VIII . By the Consideration of the reasonable soule of MAN. HItherto we have passed through things corporall to the ascent to GOD , and now we have found , that the soules of men excell all corporall things in dignity , betweene which and GOD , we meet with no medium , but the Hierarchies and orders of Angels . Mans soule hath such a resemblance with GOD his Creator , that I know not , whether a Man may ascend with more facility to the knowledge of GOD any other way , then by the consideration of his owne soule . And therefore man is inexcusable , if he have not knowledge of him , seeing he may attaine to it ( Gods grace assisting ) without difficulty , by knowing his owne soule . First then , Mans soule is a spirit , for so doe the holy Fathers expound those words in Genesis , And the LORD formed Man of the dust of the ground , and breathed into his nosthrils the breath of life , and Man became a living soule , and that of Tobias , Command my spirit to be taken from me ; and that of the Preacher . Then shall the dust returne to the earth as it was , and the spirit shall returne to GOD that gave it . For although the word spirit agreeth to the wind also , of which it is said in the Gospel , Spiritus spirat ubi vult , The wind bloweth where it listeth , and in the Psalmes , Spiritus procellarum ( as S. Ierome , ) Wind and storme ( as our translation ) yet without doubt , that spirit ( the wind ) is a most thinne body , which for its great subtilty and raritie , doth more imitate and resemble the spirituall nature , then any other body . But the soule of man is properly a spirit , not a body , neither is it produced or made of any matter , but is immediately created by GOD. And here begins the excellencie of the soule , in the resemblance to GOD , for GOD is a spirit as our Saviour saith , and they which worship him , must worship him in spirit and truth : But though GOD be a spirit , and mans soule be a spirit also , yet GOD is a spirit uncreated and the Creator , and mans but a spirit created , by which it followes , that there is a great disproportion betweene the spirit , which is the soule , and the spirit which is GOD. And in this respect , how greatly may the soule rejoyce , that it is in the kind of a spirituall substance , and so of a higher and more noble nature then heaven or the Starres : and againe , it should be the more humble and obedient to GOD , because it was made of nothing , and of it selfe is nothing . Againe , the soule of man , because it is a simple spirit , is also immortall ; for it hath nothing in it , from whence it may be divided or severed . And in this regard , how much may it boast above the soules of bruit animals , which die with their bodies ? and so behold and admire the great excellencie of the creator , who is not onely immortall , but everlasting . For the soule of man sometime was not , and came to a being by the onely will of GOD , and by the will of the same GOD may againe be reduced to nothing , although in it selfe it have no beginning of corruption : therfore truly said the Apostle of GOD , Who onely hath immortality ; for he onely cannot be dissolved , neither by force , chance , or ought else , because it is his property to be ; he is life it selfe , and the fountaine of being and life . Thirdly , mans soule is endued with the light of understanding , for it is not onely able to know and distinguish of colours , tasts , smells and sounds , heate , cold , hard , soft , and other things of the like kind , which are plaine to the sences of the body : but is able to judge of substantialls , and of things singular and universall , and knoweth not onely things present , but can conjecture at things to come ; transcends the heavens , dives into the deep , searches effects from causes , and from effects , hath recourse to causes . Lastly , by the eye of the mind , it comes to the knowledge of GOD himselfe , which dwelleth in inaccessible light , and this is the light of which Saint John speakes , This was the true light which enlightneth every man that cometh into the World , which David calls the light of Gods countenance . Of the light of the understanding the same Kingly Prophet saith , Be ye not like to horse and mule who have no understanding . Certainely this is a great priviledge and dignity of the soule , by which , man becomes like to GOD , and unlike the beasts ; and by this , a man may also conjecture of the excellent sublimity of his cre●●●● : for though the soule of man be endued with this light of understanding , yet GOD is the light and understanding . The so●l● ( as is said ) runnes from causes to effects , and againe from effects to causes , and therby hunts ( as it were ) with great labour , to attain this knowledge : but GOD with one aspect , and at the first sight knoweth all things . The soule understandeth those things which are , so that his knowledge depends upon things : GOD by his understanding bringeth to passe , that things are , so that the existence or being of things depends upon his knowledge . The soule doth but conjecture of things to come : GOD beholds all things past , and to come , as perspicuously and plainely , as if they were present . The soule wants many things to exercise the office of its understanding , as the object , forme , fancie and the like : GOD wants nothing , for essence it selfe is his , all things , even his owne essence is his understanding . Lastly , the soule ( whi●e it is in the body ) neither seeth GOD , the Angels , nor it selfe , nor any substance , though corporeall , properly , and is deceived in many things , is ignorant in many ; of many things he hath but an opinion , and of few things the true knowledge : but GOD is ignorant of nothing , thinks nothing , is never deceived , never erreth , All things are naked and opened , &c. Therefore , if Man hath such an opinion , and esteemeth so much of his knowledge , as that ( according to the Apostle ) his knowledge puffe him up , how much ought he to admire the knowledge of his Creator , to whose , if mans be compared , it is no knowledge , but ignorance . There is also another kind of knowledge in the soule of Man , which consists not in speculation , but in action : from whence it cometh that there are so many Bookes of Philosophers which treat if vices and vertues : so many Lawes of Princes , Lawyers and others : so many institutions to acquire the art of living well . In which appe●●eth mans admirable light of reason , by which alone , he differs farre from beasts in excellencie : but all this is nothing to the eternall Law , which is powerfull in the mind of the Creator , from whence , as from a most plentifull fountaine all other Lawes flow and are derived , for there is one Law giver and Iudge which is GOD , as St. Iames tells us . He is Truth , Justice and Wisedome , By whom Kings raigne , and Princes decree Iustice . So that we shall never find out the Art of living well and happily , till we come to the Schoole of CHRIST , who is the true and onely Master , by whose word and example we shall learne that righteousnesse which exceeds the righteousnes of the Scribes and Pharisees , yea and of Philosophers too , whose end is love out of a pure heart , and of a good conscience , and of Faith unfained . Againe , the soule of Man hath a third kind of knowledge , which consisteth in artificiall manufactures : you will say that other creatures have the like faculty , as the Spider in weaving her web , Birds in making nests , and Bees hony and combs , and Foxes their deunes for houses : but it may be answered , that these creatures by the instinct of nature make them , and those they make , are but of one and the same fashion : but mans soule endued with reason and judgement , invents many Arts , by which he hath dominion over other creatures , will they nill they ; for neither doe the wings of a Bird helpe her , nor the depth of waters availe the fish , nor s●rength profit the Lion or Beare ; nor wildnesse preserve the Horse or M●le , nor swiftnesse advantage the Hart and Goate ; for we see , even little Children catch Birds with nets , s●ares and lime-twigges ; and Fishermen take Fish with net● Hunters by wit and art take Lions and Beares , leading them about the Countrey : Bores and Deere either taken with stalls , or slain with bowes and speares : Horses and M●les made gentle with the bit , and subject to the service of Man. What shall I say of the Art of navigation , what light of wit shined in the soule of Man , when he invented and taught great Ships and heavily ●aden to cut the Seas ; not onely Boats and Galleys to runne with ●ares , as it were with feet , but great vessels to ●ly as it were through the vast Seas , with their sailes as with wings ? What shall I further say of husbandry ? who wonders not at the severall inventions of Man , if he seriously consider after what manner the earth is tilled , vines dressed , orchards planted , gardens trimmed , ponds for fish , aqueducts to service ; gardens , fields and cities ? What may be said of architecture in stately Palaces , Temples , Cities , Towers , Amphitheaters , Pyramides and Obeliskes ? To omit the excellent Arts of painting and graving , by which ( as by another History ) things are so expressed to the life , as though they were not painted or graved , but living things indeed . Leaving all other Arts , either for pleasure or necessity , let us give humble and hearty thankes to GOD , that hath made so great difference betweene the nature of Man , and other living creatures : and withall , let us lift up the eyes of our minds to the same GOD Creator of all things , in whom is the true fountaine of wit and invention ; for from him flowes whatsoever is derived to our nature . And if we admire the wit of man , in that he hath learned by industry and art , to tame and have dominion over other creatures which want reason , then let us admire the wisedome of GOD , to whom all things are obedient and subject ; not onely things that have , but those which want life . And if it seeme so great a thing to us , that the wit of Man hath found out the Arts of navigation , tillage and architecture ; why should it not rather seeme greater to us , that the wisedome of GOD hath made the fabrique of the universe , the heavens , ●●rth , sea , and all things in them , and by his power and providence governeth and preserveth them all ? Lastly , if we admire the Arts of painting and graving after the life ; why wonder we not at the art of the Creator , which of the earth made a true and living Man , and of the rib of that Man , a true and living Woman ? especially , if we take this into our consideration , that the things which are made by man cannot be done without Gods cooperating , and those which GOD doth , are done by his owne power , without the helpe of any other . Sixthly , mans soule is endued with free will , onely common to him , with GOD and the Angels , and wherein he differeth farre from other things created This is a great priviledge and honour : yet the liberty and will of GOD the Creator , so farre transcends that of mans , that if they be compared together , mans will is scarse a shadow of Gods. For first , the liberty even of a regenerate Mans will is weake , and prone and facile to choose evill things , and hurtfull to him : the liberty of Gods will is most strong , that it cannot faile , or encline at all , to that which is evill : for as it is the infir●ity of a mortallbody , that it is subject to dye , and the soundnesse of a glorified body that it cannot dye : so also it is the weaknesse of free-will , to be in subjection to sinning ; and perfection or strength , not to be able to sinne ; which will come to passe , when GOD , in our celestiall Countrey shall conferre this power upon us by grace , which he alwaies hath by nature . Againe , our free-will is free indeed , so that it can will , and not will , or to will and nill ; but it is not able to doe what it wills : you may heare the Apopostle lamenting his case , in this very point , I doe not the good thing which I would ; but the evill which I would not , that doe I. And is not this every mans case ? I will and desire to pray attentively and seriously to GOD , and I command my imagination not to wander , while I am at my prayers , nor to draw me to any other cogitations , yet I cannot containe it in its duty ; for while I am lesse sollicitous of this , I finde my selfe abused by my imagination , and instead of praying , I fall into other thoughts . Againe I will , not to covet , and not to be angry without reason ; and I command ( by my will ) the irascible and concupiscible faculty which is in me , ( & should be by right subject to reason ) to submit them selves wholly to reason , and not suffer themselves to be seduced by any senses of the body : but I am oftentimes not obeyed , neither is that done which I will , but what I will not . But that which is admirable , and miserable , the mind commands the body , and presently it obeys ; but the mind commands it selfe , and is disobedient : from whence comes this merveilous thing to passe ( saith St. Augustine ) The mind commands that the hand move , and it doth it with such facility , that the distance betweene the execution and the command is hardly perceived : and the mind is , and the hand is the body . The mind commands that the mind would doe somewhat , yet ( though it be the same ) it doth it not : but it wills not wholly , therefore commands not fully . It is not then a monster , but a sicknesse of the mind , because it riseth not wholly ▪ levated or lifted up by the truth , being over burdened before by custome . But the freedome of the will of GOD is so joyned to full and absolute power , as that it is said of it , He doth whatsoever he will , and There is none that resist thy will. Wherefore if thou be wise , boast not too much of the strength of thy free-will , untill thou comest to the glorions liberty of the Sonnes of GOD , when the heavenly Physicion shall heale all thine infirmities , and satisfie thee with good things . In the meane time , pray daily and fervently , and say to GOD with the Prophet , Thou hast beene my helper , forsake me not : and speake to him , not out of custome , but heartily , againe and againe , Thou art my helper and redeemer , O LORD make no long tarrying . Mans soule hath also a rationall will , which not onely can desire good things present , particular and corporall , such as are proper to beasts to covet ; but also good things absent , generall and spirituall , which are demonstrated by faith or reason , and indeed , GOD himselfe which is the chiefe and infinite good . And this is it , which makes a Man capable of great vertues , especially of love , the chiefe of all other , and the f●●●taine , from whence all good guists are derived , and which joyneth Man to GOD , in so strong a tye , that GOD shall remaine in him and he in GOD : For GOD is love , and he that dwelleth in love , dwelleth in God , and God in him . But if this be so great a happines of the created will , how great will that happinesse be , with which the uncreated will is replenished ? The will of God is onely capable of infinite love , where with the infinite goodnes of God is worthy to be beloved Neither doth this will want vertues , nor hath it need to bee directed by the understanding , for Gods will and understanding are both but one , as his wisedome and love are one , and the same thing in him . Besides : Mans soule is in a humane body ; but farre otherwise then the soules of bruire beasts are in their bodies ; for the soules of bruits are materiall , and extended through all parts of their bodies , so that part of it is in part , and all in the whole body . But Mans soule which is an indivisible spirit , is after an admirable manner all in the whole , and all in every part of the body ; and whereas it fills the whole body , yet it occupies no speciall place in it ; neither increaseth it , as the body encreaseth , but only begins to be , where formerly it was not : and if a member of the body bee cut off , or wither , the soule is not lessened , or made dry by it , but leaves to be in that member , without any may me , or impayring . This is a true mirrour of Gods existencie , in things created : for God is an indivisible spirit , yet fills the whole world and all the parts of it , nor occupies it any one place alone ; but is all in the whole world , and all in every part of it : and when a new Creature is made , God begins to bee in it , and yet is not moved ; and when any Creature perisheth , or dyeth , God dyes not , but onely , leaves to bee there , and yet changeth not his place . And therefore in these things God and the soule of man agree ; but God is much more excellent then the soule ; for the soule to be in a body to rule and stirre it , must of necessity have a forme of a body made for it , and to be so joyned to it , that of the soule and body a man may bee made : God needes not the forme or soule of a world , nor that of him and the world , one compounded substance should bee made ; but of his owne immensitie , he hath this preheminence , to bee every where ; of his indivisible unitie to bee all , every where ; of his omnipotence , to governe , move , and sustaine all things . Againe , the soule of man , though it bee said to be in the whole body , yet properly it is not ; but in the living or animate parts of it , and therfore is not in the humors , in the hayre , nailes , dry or dead members : God absolutely is in all things , not onely corporall , but spirituall ; nor can it be , that there should be any thing , in which God is not . Lastly , it is not a soule , but in it's owne body , and that a streight and small one , wherein all the parts are tyed together ; for if any part ( as is said ) be severed from the other , in that part the soule cannot be . But God is all in this universe of things , though it be great , and the parts thereof not tyed or joyned together , though they be neere one another : and if there were more worlds , God would be in them all : to which purpose it is said , Heaven and the heaven of heavens cannot conteine thee : for if there were other heavens and another earth created , or more heavens and earths without number , God would fill them all , and where he were not , nothing would be at all . Againe , mans soule hath in it ( though obscure ) the Image of the most holy Trinitie ; aswell in that it hath a fruitfull memorie , power to understand , and power to love ; as also , because the mind thereof ( by understanding ) formes a certaine word , and from the mind and word , proceeds love , because that which is knowne by the mind , and represented by the word , is presently ( as it is good ) loved , and desired by the will. But after a much higher and diviner manner , God the Father begets God the Word , & the Father and the Word breath God the Holy Spirit , who is the living love , and the living fountaine of all chast love . And in this respect , the mystery of the Trinit●e transcends the naturall meanes of knowing ; nor can a learned Philosopher come to the knowledge of this , without a supernaturall light : for the soule of man produceth a word , and a love , which are not substances , but accidents , and in that regard , are not Persons : but GOD the Father begets to himselfe the Consubstantiall Word , and the Father and the Word breath the Holy Spirit , consubstantiall likewise to them both , whereby it is , that the Father , Sonne , and Holy Ghost , are rightly and worthily called three Persons . The soule of Man also produceth a Word which is of no long continuance , and the will bringeth forth a love , which lasteth not long : but GOD the Father begets the eternall Word , and the Father and Word breath the eternall Holy Spirit ; nor can GOD be without his Word and Spirit . Againe Mans soule , by one word represents but one thing , and therefore multiplyeth words , not onely of the mind , but of the mouth ; and mans will must produce many acts of love , if it will love many things : But GOD , by one Word speaketh all true things , and with one act of love , loves all good things . 10 Lastly , the soule of Man , while it is in the body , hath this property , that though it be not seene , heard , nor moved , and is hardly conceived to be in it , and that leaving it , the body seemes to want nothing it had before ; yet it is that which causeth all good to the body , sense , motion , speech , subsistence , beauty and strength : for what is the cause that while a man liveth hee seeth , heareth , talketh , walketh , and is strong and beautifull ? nothing , but because he hath a soule in him ? and why cannot a man see , nor heare , nor speake , but lies deformed , unprofitable , and unserviceable after hee is dead ; but that his soule is departed from him , from whence all these benefits and good things were derived to him ? So thy GOD , whilst by his grace he lives in thee , causeth thee to see what faith sheweth thee , and to heare what GOD speaketh to and in thee ; and to walke by the way of his commandements , to the heavenly Ierusalem ; to speak to him by prayer , and in holy exhortation to thy neighbour ; to subsist , by persevering in good workes ; to bee strong in battell against thy invisible enemies ; and to bee beautifull in the sight of God , and his Angels . But beware , least the grace of GOD ( the life of thy soule ) depart not from thee : if it doe , thou wilt soone find the damage which the first death brings with it , from whence thou shalt be carried to the second , from which there is no resurrection . If GOD would open the eyes of thy minde , that thou mightst seriously consider and see the exceeding beauty and splendor of a soule acceptable to GOD , and joyned to him by true love , with how cheerfull and loving countenance he looketh upon it , what place he prepares for it , what joyes he hath promised to it , and with what desire the Angels and blessed spirits wait for it , thou wouldst never indure to have the beauty of it defiled with the least spot , and if that should happen , thou wouldst endeavour to wash it away ( though little ) with rivers of teares . But , if by the same grace of GOD , the inward eyes might bee opened , that thou mightst behold how filthy a soule is that sinneth , what an unsavory stench it sends forth , like a putrified body or carrion , and how GOD and the holy Angels loathe to looke upon it , although perhaps it inhabite a comely and beautifull body : without doubt , thou thy selfe wouldst also so detest and abhorre it , as that thou woulst never be brought to bee such a one , or remaine long in that state or condition . DEGREE IX . By the Consideration of Angels . WE are now to come to the highest degree of ascending to GOD from those things which may be taken from substances created : for there is no created substance more sublime , then the Angelicall , if we speake on●ly of naturall perfection , and there are three things principally to be considered in them . 1. First according to the excellencie of their nature . 2. Secondly in respect of their sublimity of grace . 3. Lastly in regard of their offices . Neither is it our purpose , to propound and handle the things which concerne them , by way of disputation , but to touch onely those matters , which may helpe us to the lifting up of our minds to GOD. 1. An Angell if we compare him to a reasonable and humane soule may fitly be called a perfect soule , as the soule may be termed an unperfect Angell . For so the Psalmist speakes of Man in respect of his soule . Thou hast made him little lower then the Angels . And indeed an Angel is an entire perfect spirit●●ll substance ; and mans soule is but ( dimidiata ) divided as it were into halfes , and unperfect : because as it is the forme of the body , it is part of man. So that an Angell is all spirit , and a man , part spirit , part flesh : or partly an Angell , partly a beast : as if we should say an Angell is all gold , and a man part gold , and part earth or clay . By which , it followes , that an Angell is more like to GOD , then a man or his soule , because GOD is a spirit , not a body , nor the shape of a body . Yet this comparison makes not so much for the Angels , but that there is an infinite distance of dignity in GOD above this sublimity of the Angels , for GOD is a spirit uncreate , eternall , immense , onely mighty , onely wise , onely good , onely the most high . Therefore if we worthily admire the Angelicall nature , how much more ought we the divine , which beyond all manner and measure surpasse●h the dignity of the Angels . 2. And not onely in nature or substance may an Angel be called a perfect man , and man an unperfect Angell , but also in understanding and knowledge : for a man or the soule of man , takes much paines in understanding things , because he must use the office of his sences , and running from causes to effects , and from effects to causes , before he can gaine a little knowledge : from whence it is , that he oftentimes stickes as doubtfull , oftimes he is miserably deceived , and seldome attaines to a sure and certaine understanding . But an Angell at the first sight beholds things , and at one time perceiveth the causes and the effects , and dives not onely into the accidents , but the substance , aswell of spirituall as corporall things . Therfore Man , while he is in this pilgrimage , in asmuch as concernes understanding , is not onely a little lesse , but a great deale lesse then the Angels ; and though he be very wise , and give himselfe to the study of wisedome , yet compared to an Angell , he is but a childe , or an infant , or suckling . The Prophet therefore did us no wrong , when he said , Out of the mouthes of babes and sucklings hast thou ordained knowledge . You may heare wise King Solomon , how he conceived of our knowledge with which we are so much puffed up , All things are full of labour , ( or hard ) man cannot utter it , and againe , He ( meaning GOD ) hath set the world in their heart , yet man cannot finde out the worke that GOD hath wrought from the beginning to the end . If then the things of the world be hard and unutterable by man , and if man understand nothing of this visible world from the beginning to the end ; that is , he understand nothing perfectly , as not being able to declare the nature properties , accidents , force , and the like thereof , into how many errors would he runne , if he should goe about to search after those things which are above heaven ? If thou be wise therefore follow the knowledge , which belongs to thy salvation , and the wisedome of the Saints , which consists in the feare of GOD , and keeping his Commandements ; let prayer delight thee better then disputation , and edifying charity , rather then swelling knowledge : for this is the way which leads to life , even to the Kingdome of heaven , where we little ones shall be made equall with the Angels , who alwaies behold the face of their Father which is in heaven . 3. There is also a third thing , wherein mans soule is not onely made a little , but much lesse then the Angels ; and that is their power and command over bodies : for mans soule can onely by the command of its will , stirre and move his owne body , other bodies he cannot ; and he moves his owne too , but in an ordinary progressive motion , upon the ground ; he cannot walke upon the waters , or raise it up to the ayre , and carry it whither he pleaseth : but the Angels by the onely force of the spirit , that is by the command of their wills , raise heavy bodies upward , and carry them whither they will , as in the case of Abacuk to Daniel . Againe , one man cannot fight with an host , because he wants many hands , and weapons : but an Angell without hands and weapons can fight with an armie , and overcome and kill at one time 185000. as in the case of the Assyrian army . If then an Angell can doe these things , what can the LORD of Angels doe ? Certainly he which made all things of nothing , can againe reduce all things to nothing . A mans mind also , by the Art of painting and graving , with labour and industry can make mens counterfeits , and represent them so to the life , that they may be thought to live and breath : the Angels , without labour , hands , or instruments in a moment of time , can so apt and fit to themselves a body out of the elements , that by wisemen it shal be conceived to be a humane body , that shall walke , speake , eate , drinke , be touched , felt , and washed . So Abraham prepared meat for the Angels , and washed their feet , and his nephew Lot received Angels as pilgrimes into his house : and the Angel Raphael accompanied young Tobias many dayes , walking , speaking , eating and drinking , as if he had beene a true and reall man , yet he ( being to leave him ) said , I seemed to eate and drinke with you , but I did neither eate nor drinke , but you did see a vision , and presently vanisht out of their sight . Certainely , it is a great and admirable power to assume a body presently , which shall seeme to differ noth●ng from a humane and living body , and to dissolve it at pleasure as sodainely , so that no signe of it shall remaine . Now if the power of Angels be so great and wonderfull , how great is the power of the Creator of Angels , who hath given this , and what power he pleaseth ? As the knowledge of Angels and men , being compared with the knowledge of GOD is but ignorance ; and as the righteousnesse of Angels and men compared with the righteousnesse of GOD is unrighteousnesse ; so all the power of Angels and men compared with the power of GOD is weaknesse , and therefore GOD is truely called onely wise , onely good , and onely mighty . 4. Lastly , if we consider the place of Angels , and the place of men , we shall finde also in this respect , that man or the soule of man , is not onely little lesse , but much lesse the Angels . For GOD hath given to the soule of man a place in earth , but to the Angels a place in heaven , in his owne Palace , All the whole heavens are the Lords , the earth hath he given to the sons of men . Hence it is that our Saviour calleth them the Angels of heaven , and in anoth●r place , Joy shal be in heaven for one sinner that converteth , and a little after , There is joy in the presence of the Angels of GOD for one sinner that converteth . Againe , GOD hath so bound the soule to the body , as that without the one , the other cannot move ; but GOD hath not tyed the Angels to any body , but hath given them power to passe from heaven to earth , and from the earth to heaven , whensoever they will , and that speedily : so that an Angel b● the dignity of his nature being neerest to GOD ; by his subtility also after a sort imitateth the omnipresence of GOD. For GOD is alwaies every where , by the immensity of his nature , neither needs hee change of place , seeing he is every where : and an Angell by the swiftnesse of his motion so easily passeth from place to place , and exhibits his presence so easily to all places , that in a manner he seemes to be every where . If then thou wilt give eare to the LORD of Angels , there will be no cause why thou shouldst envie the Angels , or their high place or swift motion , for not onely thy soule when it shal be loosened from thy body shall be equall with them , but also when thy soule shall returne to thy body , which Christ shall fashion like to his glorious body ; with that body thou shalt possesse heaven , as thy proper mansion ; and that body being made a spirituall body , it shal be there continually without labour and wearinesse , where thy soule will and commands it . Thy Lord God will not faile thee in his promise , In my Fathers house are many mansions , and I goe to prepare a place for you , and I will that they be with me where I am , &c. but where Christ is , and what body he hath we know , for we confesse every day , and say , the third day he arose from the dead , and ascended into heaven ; and we know also , that his body after his resurrection , used to enter to his Disciples , the doores being shut , and when he left them , it was not by walking away , but vanishing ; that is , he conveighed his body with so speedy motion , from place to place , as if he had bin a spirit , and not a body . But if thou aspire to that place , it is necessary that thou first conforme thy selfe to him here , thy body to the body of Christs humility ; and so it will come to passe , that Christ will fashion thy body like to his glorious body . Againe , thou must follow his footsteps , for Christ suffered for you , leaving you an e●sample that you should follow his steps ; and what are they ? St. Peter answers in the next verses , That did no sinne , neither was there any guile found in his mouth . Who when he was reviled , reviled not againe ; when he suffered , he threatned not . These are the two steps to tract him by , from which if thou errest , thou hast lost thy way , and shalt never come to thy Countrey . 1 Thou must doe no evill , but suffer : and 2dly Thou must doe good and expect none here againe , and ( which is the summe of all ) thou must love thy neighbour for Gods sake , with the true and pure love of amity , and not of concupiscence ; freely , not for the retribution of man : being contented with Gods recompence , which exceedeth all proportion and measure . 2 We come now to speake of the dignity of Angels , according to grace : And in this respect , it may be truly also said , that God made man little lesse and more then little lesse , then the Angels . For , in the beginning , GOD so created every Angell , that together with their nature he infused grace , as St. Augustine testifies , Sooneafter they which cleaved to GOD by love were crowned with glory and blessednesse , and they which rebelled and were reprobate , fell . Therefore their pilgrimage must needs be short , and their mansion everlasting , if we may call that short distance betweene their creaation and blessednesse a pilgrimage . We men in our creation received also grace with our nature ; but it was in our first parent , not in our selves , and therefore he falling , we all fell : In whom all men have sinned , as St. Paul saith , although by the Mediator of GOD and Man , CHRIST IESUS , we are reconciled to GOD ; yet we are condemned to a long banishment ; and while we are in this body , we wander from God , for we walke by Faith and not by sight : and that which much grieveth good men , and those who desire their Countrey , is , that in the meane time , they live among most cruel enemies , and the danger is , that they may be circumvented , and taken by them , and be deprived thereby of their possession . Hence are these complaints , Heu mihi , quia incolatus meus prolongatus est , ( as St. Jeromes translation ) and as others , Heu mihi , quia exulo in Mesech ; they are both to one purpose , Woe is me that my dwelling here is prolonged , or Woe is me that I am constrained to dwell in Mesech , ( the Mes●kites were Arabian Pagans desc●nd●d from Japhet ) that is , alas that I am forced to live so long among prophane and wicked men . But though in this regard men are lesse then the Angels , yet GOD of his goodnesse hath wonderfully comforted us , in that out of our kind , he hath preferred one to be above all Angels and Principalities , even CHRIST IESUS blessed for ever . And men need not so much complaine of their long living here , seeing that while they are here , they may many times amend and repaire their lapses and faults , and by repentance , obtaine remission of them . It remaines now that we speake of the offices of the Angels , which are five in number . 1. The first is , that they alwaies sing praises and Hymnes unto their Creator . And that we may understand how great account GOD maketh of this service , we must consider , that the chiefest of the Angels are appointed to this office ; and these are the Seraphims , with whom , as chiefe chanters or Rectores chori ( as we may call them ) the other Angels doe beare their parts , of whom you may heare the Prophet Esay , I saw the LORD sitting upon a high throne and lifted up , and the lower part thereof filled the Temple . The Seraphims stood upon it , every one had sixe wings , with twaine he covered his face , and with twaine he covered his feet , and with twaine he did flie . And one cryed to another and said Holy , Holy , Holy is the LORD of hosts , the whole world is full of his glory . In which place , you heare the name Seraphim , who are the chiefe of that high order ; and you see that they cover their face and feet , in token of reverence , as though they durst not behold his face , and you see , that they continually flye , while they sing , to signifie their affection and desire , more and more to approach neere to GOD , which two qualities are necessary for those which desire to please GOD , while they sing and chant his praises , to joyne love with reverence , and reverence with love ; which also the Prophet David expresseth in saying , Serve the LORD with feare , and rejoyce in him with trembling . Hence we may learne , what honour GOD is worthy to receive from us , when the Princes of heaven , who are alwaies in his presence , and see his face continually , dare not neglect their feare and reverence while they praise him ; neither for their high degree , nor for their long familiarity with him . And what shall many of us ( dust a●dashes ) answer , when at the day of judgement , we shal be reprooved for our drowsines , wandring thoughts , carelessenesse and irreverence in his service ? Learne therefore at the least , henceforth by so great a patterne , to performe thy due prayses , and to sing hymnes unto thy GOD with feare and trembling ; with attention and vigilance , and with love and desire . 2. Another office of the Angels ( as some are of opinion ) is to offer the praiers of mortalls to GOD , for so speaketh the Angell Raphael to old Tobias , when thou didst pray I did bring to memory your prayer before the holy one ; and afterwards saith , that he was one of the Angels which present the prayers of the Saints ; and St. John ( as he testifies in his Revelation ) saw an Angel standing before the Altar with a golden censer , and much odors was given unto him , that he should offer it with the prayers of all Saints upon the golden Altar , which is before the throne of GOD. And in this the almost incredible goodnesse and mercy of GOD is seene , for being not contented , first by his Prophets , and afterwards by his Son and his Apostles to exhort us to pray and aske : but addeth a promise of giving whatsoever we shall require , Aske ( saith he ) and it shal be given unto you ; and againe , Whatsoever ye shall aske the Father in my name , he will give it you . And not contented with this promise , he addeth , that he will give a reward to petitioners : When thou prayest ( saith he ) enter into thy chamber , and when thou hast shut the doore , pray unto the Father in secret , and thy Father which seeth in secret shall reward thee openly ; a reward besides those things which thou hast prayed for . But neither contented with this argument of Fatherly goodnesse , he hath appointed Angels as it were of his privy chamber , that should take care of the prayers of poore men , and offer them in his sight . What earthly Prince was ever heard to promise reward to those which petitioned him for favour or justice ? and yet they are made of the same mould as other men are , and subject to the same Prince of Princes , GOD. 3. A third office of the Angels is to be Gods Ambassadors or Messengers , to signifie his pleasure ; but especially concerning the worke of our redemption ; for so St. Paul speakes , Are they not all ( the Angels ) ministring Spirits , sent forth to minister , for their sakes which shal be heyres of salvation ? And we see in diverse places of the old Testament , Angels appearing to the Patriarchs and Prophets ; declaring to them what GOD gave them in charge to reveale : as also in the new we reade , that the Angell Gabriel was sent , as a messenger to Zacharie , and to the blessed Virgin Mary , to the Shepheards , to Ioseph : and ( after the resurrection of our Saviour ) to the women at the Sepulchre : and ( after his ascension ) to all the Disciples . And the reason why GOD ( who is every where , and can easily speake by himselfe to the hearts of men , ) yet would send Angels , is , that men might understand , that he hath a spirituall care of humane things , and that all things are directed and governed by him : for men are prone enough to perswade themselves , that revelations are their reasons and counsailes : but when they see or heare that Angels are sent by him , and that those things come to passe which are foretold by them , they cannot doubt but GOD hath a providence over humane affaires , and that those things which pertaine to the eternall salvation of the elect , are especially directed and disposed by him . 4. Their fourth office is , the protection of men , either of a particular or of the multitude of men . For it pleased the divine goodnesse of GOD to commend the infirmities of mortalls to his most powerfull servants , and to set them over men as Schoolemasters or Tutors to children , as patrons to clients , shepheards to sheep , physicians to the sicke , defenders of orphans , and protectors of those , who are not able to defend themselves . Of this protection and guard over every one David witnesseth , He shall give his Angels charge over thee to keep thee in all thy wayes , and Christ the most faithfull witnesse , saith , Take heed that ye despise not one of these little ones , for I say unto you , that in heaven their Angels alwaies behold the face of my Father which is in heaven . Concerning protectors of Provinces and Kingdomes , Daniel testifieth of Michael the Angel , who is there called a Prince . Lastly , for protection of the Church , take S. Iohn for a witnesse , who mentioneth the Angell of the Church of Ephesus , of Smyrna , and so of the rest . Consider then , how carefull GOD ( who needeth none of our goods ) is over us his poore servants . What could he have done to manifest his great love to us , and hath not ? he hath loaden us with blessings , that we might abide in him : he hath compassed us with protectors that we might not flye from him : he hath environed us with keepers that we should not be snatched from him : what would he doe for us , if we were his treasure , as indeed he is ours . Therefore , at the last , yeeld to his love , and being overcome with the love of so great a lover , give thy selfe wholly to his service and will ; let nothing trouble thee which thou seest ; but thinke upon invisible things , and desire them earnestly : For the things which a●e seene , are temporall ; but the things which are not seene are eternall . 5. The last office of Angels is , to be Souldiers or Captaines to execute Gods vengeance upon Nations , and threats to people . They were Angels that burnt the infamous Cities of Sodome and Gomorrah , with fire and brimstone . They were Angels that slew all the first borne of Aegypt . It was an Angell that slew 185000. Assyrians : and they shal be Angels that in the last day shall sever the bad from among the just , and shall cast them into a furnace of fire . Wherefore , let every good Man love his fellow Citizens , the holy Angels : let wicked men tremble at the power of the Angels , being Ministers of the wrath of Almighty GOD , out of whose hands , none can deliver them . DEGREE X. By the Consideration of the Essence of GOD , by the similitude of his Corporall greatnesse . WE have ascended as high as we can by Created substances , and yet cannot attaine to that knowledge of GOD , to which by speculation we may come , even in this valley of teares : It remaines therefore , that we see , whether by such dimensions of corporall quantities , as we know , we may ascend to the latitude , longitude , height and depth of the invisible essence of GOD. For those things are accounted great among the creatures , which have these foure great dimensions . And GOD in the Psalmes , and other places of Scripture is called great , and that of his greatnesse there is no end . Certainely , St. Bernard ( a great contemplative man ) of these dimensions made himselfe degrees to know GOD , in the Book which he wrote to Pope Eugenius about consideration . Neither was he the first finder out , or inventor of the degrees of this kind , but learned this manner of ascending , from the Apostle , who searched into the third heaven and to Paradise . For thus he saith , That ye may be able to comprehend with all Saints , what is the bredth and length , and depth and height : for if a man shall duely consider with himselfe , he shall finde , that there is nothing full and solid without GOD , but all things are narrow , streight , short , poore , empty or superficiall : but that in GOD is true latitude , his immensity ; true longitude , his eternity ; true height the sublimity of his nature ; true depth , his incomprehensibility , without bottome . Againe , true height , his omnipotence , true depth his infinite wisedome ; true latitude , his bowels full of mercy ; true longitude his ful & perfect justice . But it will not be sufficient to touch these considerations lightly , if a man would ascend and finde what he lookes for : but to comprehend these dimensions , as the Apostle hath set them downe in the verse before quoted . And he it is , that comprehends them , which seriously thinking on them , is fully perswaded , that they are so in him indeed , and being so perswaded , sells all that he hath , to buy this knowledge . And the Apostle fitly addes [ with all Saints ] for onely the Saints comprehend it , or there is none that comprehends it as he ought ; but it will make him a Saint . St. Augustine is not repugnant to that which hath been said , when in an Epistle to Honoratus he writes , that when the Apostle describes these 4. dimensions , he describes or depicts the Crosse of Christ . The latitude in the transverse or crosse piece , to which our Saviours hands were fastned : the longitude , in the upright piece , to which his body adhered : the sublimity in that piece above , or on the upper part of the Crosse , whereon the title was written : and the depth in that piece , which was fastned into the ground : he doth not I say oppose our intention but rather helpes it . For the Crosse of Christ is the true way to obtaine and comprehend these 4. dimensions : for though the Crosse of Christ to mens eyes seeme streight , short , shallow , and not high : yet in truth , Christ extended and stretched out his armes , from East to West , and from North to South : that is , he spread his glory , farre and neere , by the preaching of the Apostles ; and erected the crowne of his head to the highest heaven , which ( like a key ) opened it to the Elect ; and lastly pierced downe to the depth of hell , which he barred , and closed from the Elect for ever . We will begin from his Essence , and then proceed to his Attributes . The Essence of God may be truly called most broad , and is of the greatest latitude in many respects . 1. First it is most broad in it selfe , and altogether immense , because it comprehends and containes all the perfections of created things ; as also of those , which may be created , and so , endlesse without number . For , whatsoever is , or shal be , or can be made , without doubt are contained in God after a more excellent manner . Therefore other things are good with an addition , as a good man , a good horse , a good house , good apparell and the like : But GOD is all good . When Moses desired GOD to shew him his glory , GOD answered , I will make all good goe before thee . Suppose a man had some one thing , which comprehended all the objects of the sences in full perfection , so that he need not goe out of dores , either to see , heare , smell , tast , or touch any thing , having as great delight and pleasure at home in that one thing , as any voluptuous man could wish : were not this a very pretious thing ? but if this also contayned in it asmuch wealth as would satisfie a covetous man ; were it not more pretious ? or if this one thing besides pleasure and wealth brought with it asmuch honour and dignity , as would content the most ambitious , would it not seeme to exceed all valuation ? and lastly , if this were able to fill the desire , not onely of men , but of Angels , of what value wouldst thou thinke it to be ? Yet the goodnes of this one thing would come farre short of the goodnes of GOD , which is so great , that it is able to satisfie and satiate the infinite desire , or rather the infinite capacity of GOD himselfe . Oh the admirable latitude of the perfection of the essence of GOD , which containes such immensity of good thing● as is sufficient for the infinite capacity which is in himselfe ! for GOD cannot at any time goe out of , or from himselfe , because he hath all good things in himselfe ; and was as rich and blessed before the creation , and wil be after , because there is nothing which GOD hath made , but would not alwaies be after a more transcendent manner in himselfe . Therefore consider what kind of good thou shall enjoy in thy Countrey , if thou love God while thou art in the way : and from what good thou shalt be excluded , if thou love him not . For GOD offers himselfe to those which love him ( and he is the onely good ) and will say to the good and faithfull servant , Enter into the joy of thy LORD . 2. Againe , GOD is immense in another manner , because he fills all created things , altogether , Doe not I fill heaven and earth saith the LORD ? and if there were more worlds , he would fill them all ; If I climb up to heaven ( saith David ) thou art there , if I goe downe to hell , thou art there also ; that is , if I goe above heaven , or beneath it , or about it , I shall not be alone , because thou also art there ; for I cannot be , if thou be not in me , and thou sustainest me , who bearest all things by thy mighty word . Neither doth God fill all bodies onely with his immensitie , but spirits , hearts and mindes : For how could he search the hearts of men , if he were not in their hearts ? how could he heare their prayers , unlesse he had his eares to our hearts ? and how could the Prophet say , I will hearken what the LORD GOD will say in me , if he moved not his mouth to the eares of our hearts ? It is a happy soule which loveth GOD , because he hath alwaies his beloved with him , and cherisheth him in his bosome , For he which dwelleth in love , dwelleth in God , and God in him . 3. Neither doth GOD onely fill all things with his presence , but with his glory also , For the Seraphims cry The earth is full of his glory , and the Psalmist addeth , O LORD our Governour , how excellent is thy name in all the world : thou hast set thy glory above the heavens . As if he should say , not onely thy name , fame and glory hath filled the whole earth with admiration ; but it hath ascended to heaven , and above the heavens also . And the Son of Syrach , of the creation of the Sun saith , The worke thereof is full of the glory of the LORD , for there is no creature either in heaven or earth which continually praiseth not GOD. And this is the cause why David in the Psalmes , and the three children in Daniel doe exhort all creatures to blesse and celebrate the praises of the Creator : not that they were ignorant , that most of the creatures were of that nature , that they could not heare their exhortations ; but because they knew that all the works of GOD were good , and by their species or beauties brought prai●e unto him ; and therefore congratulated , and perswaded them to continue , in doing that which rhey did . And cortainely , if we had inward eyes , we might see that all the works of the Lord were as so many censers , sending upward the sweet savour of his glory : and if we had inward eares , we should heare a harmonicall concent ( as it were ) of all kind of musicall instruments sounding out his praises , and saying , It is he that hath made us and not we our selves . And although the wicked many times speake evill of GOD and blaspheme his name , yet they are compelled against their wills ( in that manner , that the worke commends the workeman ) to praise him : for in them also the power of GOD shineth merveilously , by which he made them , and his wisedome by which he governes them , and his goodnesse by which he preserves them , though unthankfull and evill , and his mercy and justice , by which he ordaines them , either justly to punishment , or mercifully expects them to repentance . And though many are so deafe here on earth , to heare the voyces of the creatures incessantly crying to GOD : yet there are a multitude of Angels and holy men , who hearken unto , and are delighted with those praises , they themselves daily chaunting out the same with hymnes and songs . Now the length of Gods divine Essence , is his Eternity , which , as it had no beginning of continuance , so neither shall it have end , but shall remaine the same without change or alteration . Thou art the same ( saith David to GOD ) and thy yeares shall not faile ; and the Apostle calls him The King everlasting , because he is not subject to time , but is above it , and governes all ages , and was before all ages . Other things have their beginning and end , and never continue in one state ; nor have beginning without end , without alteration : but may at the will of the Creator leave to be . And therefore eternity is onely proper to GOD so , as it can agree with no other creature in that measure : for never was Prince so arrogant , to use eternity amongst his other titles , unlesse perhaps in another sense , as Constantius did , who was stiled Imperator aeternus , because he was not Emperour for a time ; but during life . A mans soule may be reckoned among the creatures of both kinds ; for it hath a body which began to be , when it was conceived and borne , and by degrees increased to that stature , which was prefixed by GOD : and then againe , it began to decrease , and soone after leaves to be , by death : but it never stands in the same state and condition in all respects , every houre being subject to alteration . Of this body the Prophet speaks , by a similitude of grasse , In the morning it is greene and groweth up , but in the evening it is cut downe , dryed up and withered . That is , in its childhood it waxeth reene as grasse , soone after it passeth to youth : in the nooneday whereof it flourisheth ; and by and by passeth to old age , in the evening whereof it hangs the head , and is cut downe , in death it continueth , in the grave it dryeth up , and returnes to dust . By which we may perceive how farre the body differs from eternity . Now the soule was created in time , being nothing before , and in this regard , is much unlike the Creator : but being created , it shall have no end of continuance , which is common to it , with the Creator . But for asmuch as it is subject to change while it lives in the body , from sinne to goodnesse , from vertue to vice ; and in what state it shal be found at the departure from the body , in the same it shal be judged , either to raigne eternally with GOD , or everlastingly to be tormented with the Devill : nothing ought to be more carefull to thee , then to flye sinne , and follow that which is good . Take heed therefore , that to the losse of body and soule thou beest not seduced by the enticements and allurements of the flesh ; but erucifie it , with the desires and concupiscences of it ; that hereafter not onely thy soule may live in blessednesse , but thy body may rise in glory : and remaine together in eternity with God. But although the soules of the blessed , and of the holy Angels shall be partakers of that most sublime and happy union with GOD , by his beatificall vision and love ; which union , not onely shall have no end , but shall ever stand firme and unmoveable : yet the thoughts and affections may change and alter diverse waies : and therefore they shall admire and behold above them the eternity of God , in whom there shall bee no change of minde , will or place , and yet nothing shal be wanting to him , but shall possesse all things ever , which he might have gotten to himselfe by diverse alterations from eternity . Wherefore to conclude this point , the length of Gods eternity is an infinite thing , and no lesse proper and agreeable to him , then the bredth of his immensitie . The height of Gods Essence comes next to our consideration , in respect whereof , it is said of GOD , Thou onely art the most highest . And GOD is onely the highest , by the dignity of his nature . 1. For things the more pure and more abstract from matter , are ever the more noble and higher . This we see , first in corporall things ; water is more higher then earth , because more pure : and by the same reason , ayre is higher then water , because more pure : and the fire then the ayre , and heaven then fire . Againe , we see it in spirituall things : the understanding is higher then sence , because the sence hath a corporall Organ , which the understanding needs not : and the Angelicast understanding is higher then mans , because a man hath need of the office of imagination , and phantasies , which an Angell need not : and among the Angels they are highest , who understand most things by fewest species . GOD therefore , who onely is pure act , and wants nothing without himselfe ; neither Organ , nor imagination , nor species ; nor so much as the presence of any object without himselfe : but his owne Essence is all things to him , and can have nothing , that he had not in act ; and for him to have in act , is to be alwaies pure act , and uncompound : therefore ( I say ) is his nature the most transcendent , highest and sublime , neither can it by any meanes be equall'd ; Hee then which said , I will be like the most high was suddenly thrust downe to hell , and as our Saviour saith , I saw Satanfall downe from heaven like lightning . 2. Secondly , GOD is most high in another respect , because he is the 1 first highest efficient ; 2 exemplary ; and 3 finall cause of all things . 1. He is the first highest efficient cause , because there is no created thing which hath any power of making , but that which it hath received from GOD : but GOD hath that power from none . 2. Againe , there is no cause , which can exercise its power , unlesse it be moved by GOD : but GOD is moved of none . 3. Lastly , those are called higher causes amongst created things , upon which particular causes depend , and which are universall , as the heavens and Angels which move the heavens ; but GOD made both heaven and Angels . And therefore , he is the onely first and most highest efficient cause . 2 He is also the first exemplary cause , because he made all things according to the formes and idea's which he hath in himselfe . 3 Lastly , he is the first finall cause , because he created all things for himselfe ; that is , to manifest his glory , as the wiseman speaketh . But it is very properly said , that GOD is the most highest , because he sitteth in the highest throne ; I saw ( saith Esay ) the LORD sitting upon a high throne . and lifted up . Now , because sitting or seates have two uses , one for judicature , and the other for peaceable governing : we will consider them apart . 1. GOD hath the highest seat , because hee is supreme Judge , for Abraham said to GOD , Shall not the Iudge of all the world doe right ? and David , He is a Iudge among the Gods ; that is , GOD judgeth even Iudges themselves , who in Scripture are called Gods : but St. Iaemes most plainely , There is one Lawgiver and Iudge , that is , GOD is properly the onely Lawgiver and Iudge ; and GOD is Iudge himselfe saith David ; againe , GOD is the Iudge : and Esay , The LORD is our Iudge , the LORD is our Lawgiver : he onely gives Laws to all men , and receives of none ; he judgeth all men , and is judged of none . 2. Againe , GOD is not onely a Iudge , but is also a King : and in this regard , judgeth not as a Iudge appointed by the King , but as King and chiefe Prince : of which he is stiled King of Kings , and a great King above all Gods , and he is terrible to the Kings of the earth , because , that when he pleaseth he translateth Kingdomes and Empires from one Nation to another ; and when he pleaseth he taketh away the spirit of Princes . 3 Lastly , GOD is not onely the supreme Iudge and King , but is absolute Lord , which is the greatest title of all . GOD is properly and truly stiled LORD , for all things serve him , and he none : and can if he will reduce all things to no●hing , because he made all things of nothing . Consider then , what feare , what reverence is due by us wormes of the earth to him , who sits upon so high a seate , as that he hath nothing above him , If I be LORD ( saith GOD by Malachie ) where is my feare ? And if those supreme Princes of heaven doe stand by him with such feare and trembling , what ought we to doe who are mortall , and fraile , and dwell upon the earth with beasts ? But this seemeth strange that the highest GOD loves not creatures like to himselfe , that is , high and sublime , but humble and poore : for so GOD speakes by the Prophet Esay , To him will I looke , even to him that is poore , and of a contrite spirit , and trembleth at my words , and King David , Though the LORD be high , yet hath he respect unto the lowly . And yet I will not say , but GOD loveth high things , and in this respect like to himselfe , so they be truly high , not which seeme so and are not ; and therefore it is that GOD loveth not the proud , who are lifted and puffed up , and are not to be called sublime : but he loveth the humble , and those which tremble at his words , because that they , the more they abase and deject themselves , are the more exalted by him ; and they which are exalted by him , are truly high . If a Man had seene , not onely with the eyes of his body , but of his heart , enlightned by GOD , the rich Glutton clothed in silke and purple , sitting at a Table furnished with all kinds of delicates , many wayters attending him ; and withall had seene poore Lazarus halfe naked , full of sores lying at the rich mans gate , desiring to be fitted with the crummes that fell from his Table : ●ee had seene the rich man ( whom the World accounted most happy ) to seeme most abominable in the sight of GOD and his Angels , and as vile as the mud and dung of the earth : and poore Lazarus to seeme noble and honourable : For the first ( as hated by GOD ) was hurried by the Devills into hell ; and the last ( as beloved of GOD ) was carried by the Angels into Abrahams bosome . But what doe we speake of Lazarus ? None was ever in higher account with GOD , then our Lord Jesus Christ , even according to his humanity : and yet none ever so humble , as he truely reported of himselfe , Learne of me that am meeke and lowly in heart . For by how much the clearer his most holy soule knew ( above all others ) the infinite height of the divinity , by so much the more he knew the basenesse of the creature , made of nothing : and therefore while he was a creature above all others he became subject to GOD , and exalted him : and therefore also is he exalted above all creatures by GOD. The like we might say of the blessed Angels , and holy Saints ; for there are none more humble then they which are high in the heavens : because the neerer they are to GOD , the more clearely they see and perceive , by how much the greatnesse of the Creator is in distance from the exiguity of the creature . Wherefore love humility , if thou desire to be exalted . Imitate the Lambe without spot , and imitate the holy Saints and Angels ; who as they excell in height , excell in humility And not onely doth GOD possesse the highest seat , because he judgeth all men , but because he excells all in quiet , and makes those to be quiet in whom he rests and fits . Gods highest seat is his supreme rest : for although he governeth the universe , wherein are continuall warres and conflicts of elements , men and beasts : yet he governeth peaceably and quietly : nor is there any thing that can disturb his quiet , or his contemplation of himselfe , wherein consists his everlasting delight . Gods proper seat is the blessed spirits , upon which it is said by the Psalmist , He sitteth betweene the Cherubims ; and in Samuel , the LORD of hosts who dwelleth betweene the Cherubims : and GOD is said rather to dwell or sit betweene the Cherubims then the Seraphims ; because the Cherubims signifie multitude of knowledge , and Seraphim the heate of charity : now rest followes wisedome , and care and anxiety accompany love and charity , unlesse it be joyned with wisedome . Lastly , where Esay saith Heaven is my seat , and David , The Lords throne is in heaven ; and all the heaven of heavens are the Lords : by the heaven of heavens are understood , the spirituall heavens , the blessed spirits which dwell in the corporall heavens , as S. Augustine expounds that place ; These heavens ( saith he ) GOD causeth to be quiet so admirably , that this is the peace which passeth all understanding . St. Bernard compares it to a King , who being tyred as it were with hearing of causes , retyres himselfe , and takes his ease and quiet with his familiar servants . And therefore by this , we may perceive , that GOD sheweth himselfe not a Iudge or a Lord to the spirits of the blessed , but a familiar friend . And certainly it is no small familiarity which GOD shewes to pure minds in this life : so that this saying is verified , My delight is to be with the children of men . Hence it is that the Saints , though they sufferd pressures in the World , yet in their hearts ( where GOD is ) they had peace ; and therefore ever seemed joyfull and serene , and so were . For the Truth had told them , Your hearts shall rejoyce , and your joy shall no man take from you . The fourth and last part of the greatnes of Gods Essence , is the depth , and this is manifold . 1. First , the divinity it selfe is most deep in him , because it is not superficiall or sleight , but most full , most solid . The Deity is not a gilded masse , which hath onely gold upon the superfici●s or outward part , and brasse or wood within : but as a whole masse of gold , great and immense : or rather as a mine of gold , so deep , that by digging it can never be exhausted , nor the bottome be discovered : so God of whose greatnesse there is no end , is altogether so incomprehensible , that by a created mind it can never be so well knowne , but that it may be ever more and more understood , and it is onely God himselfe which can comprehend this infinite depth , because he onely hath the infinite power of understanding . 2. Againe , God is deep in respect of place : for as he is most high , because he presides and governs all things , and is above all , so is he most deep , because he is under all things to uphold them , Bearing up all things by his mighty word , saith the Apostle . And therefore he is as it were the foundation and roofe of a building , In whom we live and move & have our being . In that regard most truly said Solomon , The heavens and the heavens of heavens are not able to containe thee ; because God doth rather contain the heavens , and the things under heaven , as being above the heavens and beneath the earth . 3. Lastly , the profundity of God is his invisibility . For God is light , but inaccessible , he is truth , but most inward , He made darknes his secret place saith David , and verily thou ô God hidest thy selfe saith Esay . St. Augustine sometime inquiring after GOD , sent his messengers ( his eyes ) from earth to heaven , and all things answered them that they were not that he sought for , but it is he that hath made us : and not finding him by outward things , he tooke his search by inward ; and soon understood truly , that by them he might sooner approach to God ; for he knew the soule to be better then the body , and the inward sense to be farre better then the outward ; and the understanding ( which is more inward ) to be better then the inward sense : and thence gathered , that God who was more inward then the understanding , was better then it : and that by all this , that we understand or thinke , it was not God , but something lesse then God , because God is better then we can understand or conceive . Well then , if the soule be better then the body , to which the soule gives life , because that is a body , and the soule a spirit : and if the eye of the body cannot see the soule , because that is without , and this within : think also that thy God is better then thy soule , because he gives it understanding , and is as it were thy soule : and therefore thou canst not see him , because he is a spirit more high and sublime , and more inward then thou art , and that thou ( after a sort ) stayest without , and he within , in his most secret and deep retyring place . But shalt thou never be admittted into that secret place ? God forbid , Blessed are the pure in spirit , for they shall see GOD saith our Saviour , who cannot lye ; and Now we see through a glasse darkly , but then face to face saith one Apostle . And We know that when he shall appeare , we shall be like him ; for we shall see him as he is , saith another . And how great will that joy be , when being admitted to that s●cret place we shall see and possesse that light , that shape , that beauty , even goodnes it selfe ? then it will plainely appeare , how vaine and fading and like shadowes these temporall things were ; and with which men ( as drunken and besotted ) neglected the true and everlasting good things . But if thou truly thirstest after GOD , and If thy teares have beene thy meate day and night , while they daily say unto thee where is thy GOD ? be not slowe or slacke to cleanse thy heart , with which thou must see GOD , nor be weary in erecting these degrees in thine heart , untill the GOD of Gods appeare in Sion : neither waxe cold in thy love to GOD and thy neighbour , nor love him onely in word and tongue , but in worke and truth : for this is the way which leadeth to life . DEGREE XI . By the Consideration Of the Greatnes of GODS Power , by the similitude of Corporeall greatnes . GReat is the LORD , and of his greatnesse is neither end nor measure . Neither is he great only , because his height is his omnipotence , his depth unsearchable wisedome ; his bredth , mercy , spread and extended every where ; and his length , justice like an Iron rod : but also , because every one of these attributes are great , in the magnitude of his infinite latitude , altitude , longitude and profundity . To begin with his power , or rather omnipotence . This power of GOD hath its latitude , which is so placed in him , as that it extendeth and stretcheth it selfe to things altogether infinite . 1. First , it extendeth it selfe to all things which are created : for there is nothing in the whole universe from the chiefest Angel to the poorest worme , and from the highest heaven to the lowest abysse ; which is not made by the power of GOD. Allthings ( saith St. Iohn ) were made by him , and without him was nothing made ; and ( a little after ) The world was made by him . 2. Againe , it reacheth to all things which shal be made for ever ; for , as without him nothing could have been made , so neither shall any thing be made without him ; Of him , and through him , and in him are all things saith the Apostle . 3. Thirdly , it stretcheth it selfe to all things that can be made , although they never shall be : for so saith the Angell , With GOD nothing shal be impossible . And Christ himselfe said , With GOD all things are possible . 4. It also extends it selfe , to the dissolution and destruction of all things made . For as God could destroy by the deluge all men and creatures upon the face of the earth , except a few , reserved by himselfe in Noahs Arke : so will he be able at the last day to destroy by fire , not onely all men and living creatures , but Trees , Cities and other things in the earth also ▪ The day of the LORD ( saith St. Peter ) shall come as a thiefe in which the heavens shall pass● away with a great noyse , and th● Elements shall melt with heate● the earth also and the workes th●● are therein shall be burnt up Great ( without doubt ) is ●hi● latitude of Gods power , which no man can sufficiently admire , unlesse he could number the multitude of things , which God partly hath , partly will , and partly can make : but who can number such a multitude , but he onely , whose knowledge is infinite ? 5. Againe , the greatnesse of this power encreaseth much , if we consider , how great a work it is , in a moment to dissolve with great facility the things which are made , or as Judas Maccabeus speakes , Vno nutu delere at a becke to destroy the whole world . Let us then say with Moses , Who is like unto thee ô LORD ( in fortibus ) among the Gods ? Now the longitude of Gods power is seene in this , that he cooperateth daily with those things he hath made , neither is or shal be at any time weary in cooperating ; for this power of God can neither be diminished , weakned nor broken by any meanes , being joyned with true eternity , the divinity being eternity . 1. Many men mervaile , how the Sun , Moone and Starres , for so long time have continued their motions with such swiftnesse , and without intermission : and it were a thing worth our admiration , but that we know , that they are carried by Almighty GOD , Who beareth all things by his mighty word . 2. Others wonder , how it comes to passe , that in hell , either the fire is not consumed with burning so long ; or that the bodies of the damned should not be dissolved with so long burning . And this were not on●y to be thought wonderfull , but impossible also , were it not that he is eternall and omnipotent that makes the fire so to burne alwaies , that it shall never be extinguished , and so keepes the bodies of the damned in that fire , as that they shal be ever tormented and never consumed . 3. Lastly , others there are that wonder , that GOD should sustain and beare all things , and without wearinesse support so great a weight almost infinite : It is true , that a strong Man , a Horse , an Oxe , or an Elephant can carry a great weight ; but it is for a small time onely : but to carry so great a masse for ever without wearinesse , passeth the strength of all things created . And yet they might well mervaile , if GOD had strength by weight and measure as things created have : but inasmuch as the strength of GOD exceeds all measure , and that he is wholly infinite , it is no mervaile at all , if an infinite strength beare a great weight or masse without defatigation , although it be for an infinite time . Let us heare againe say with the holy Prophet , Who is like unto thee ô Lord among the Gods ? The next thing to be considered is , the height of Gods power , which is chiefly manifested in two things . 1. His omnipotencie may be called most high , because he onely made most high things . Those things which are under the Moone , onely GOD made in the first creation , and they may by the act of creatures be begotten , changed and corrupted ; for the elements are changed by course according to their parts : and of the earth are Herbs and Trees begotten : of animals , are animals increased and propagated ; fishes are borne in water , clouds and raine in the ayre and comets in the fire . But the heaven and starres which are the highest bodies , GOD onely created , onely preserves ; neither can the creature have any act in making , or changing ' dissolving or preserving them I will consider the heavens ( saith the Psasmist ) even the worke of thy fingers ; the Moone and the Starres which thou hast ordayned . For those transcendent workes hath the mo●● highest reserved to himselfe , he began to lay the foundation , and he hath brought the fabrique to perfection . As also spirituall things , Angels and the soules of men , which are the most noble and sublime workes of all other , the most high GOD by his power onely hath cr●ated , pr●serveth , and so will for ever ; neither hath any creature ▪ hand or part in making of them : nor though all the creatures should joyne together , could they ●ither make or destroy one Angell or one soule . 2. Secondly , the altitude of the divine power is most perspicuously seene in Gods miracles , which ( as St. Augustine saith ) are workes beyond the ordinary course and order of nature , and doe amaze men and Angels to behold : as when at the command of Josue the Sun and Moone ( which are carried by most swift motion ) stood still . And least we should conceive that this hapned by any chance , or that so unusuall a thing should be done by any mortall , the holy Ghost saith , That the LORD heard the voyce of a man. Neither indeed did Iosue properly speake to the Sun and Moone , who he knew could not heare his command , but he spake to the LORD ; as if he should say , by the commandement of the LORD , Sun stay thou in Gibeon , and thou Moone in the valley of Ajalon . And the LORD heard the voyce of a man that is , he brought to passe that these great lights obeyed the voyce of a man , for GOD oftimes in Scripture is said to doe those things , for whose sake they are done ; as in Genesis GOD said to Abraham , Now I know that thou fearest the Lord , the meaning of these words being , Now I have brought it to passe , that it may be knowne , that thou truly fearest the Lord. Such another worke ( declaring the height of the divine power ) was at the passion of our Saviour , when the Moone being in a great distance from the Sun with a most swift course came to be in conjunction with it , and for three houres space , made darknesse on the earth ; and after those three houres returned as swiftly to the place from whence it came ; all which St. Dionysius the Areopagite testified , that he observed ( in an Epistle to St. Polycarpus . ) This , though it were a miracle contrary to the former , yet no l●sse wonderfull , seeing it is alike new and unusuall , for the Moon to stand still , as to exceed its bounds beyond custome . To omit the restoring sight to the blind and life to the dead , and many other acts and miracles of the like nature , which GOD doth and hath done , by his Prophets , Apostles , and faithfull servants , all which cry , Who is like unto thee ô LORD among the Gods ? But I cannot let passe the most supreme and highest miracle , which GOD will shew in the last day , when all the dead shall rise againe together , of which many of their bodies have been reduced to ashes , and scattered , or consumed , and devoured by beasts and changed into other bodies , 〈◊〉 buried in fields and gardens , and transformed into diverse herbs . Which of the Angels will not be amazed , when in the twinkling of an eye , at the command of the Almighty so many myriads of men shall resume their bodies , although they have bin buried , scattered or devoured many ages before ? This is therefore the altitude or height of Gods omnipotence , in regard of which we may likewise say , Quis similis tibi in fortibus Domine ? Who is like unto thee ô Lord among the Gods ? It remaines that we speake of the depth of Gods power , which ( as I conceive ) consists in the meanes or manner he useth in making things : for who can dive or wade into the meanes of making something of nothing ? they could never pierce into the depth of it , who resolved it for a certaine and true principle , that of nothing comes nothing . And we our selve● beleeve , what we see not in this point ; but we securely beleeve GOD , who caennot lye : We beleeve I say , that the heaven and earth and all things in them were created by GOD himselfe , when there was nothing before to make them of ; neither could it be truely said , that GOD made all things , if there had bin any thing before , of which they had bin made : but how they could be so made , there being nothing before to make them of , is a most deepe abysse , which we can neither search into , nor finde out . 2. Againe , as GOD made all things of nothing , so he made them also in nothing ; that is , without a space preceding , or a place where to bestow what he made , which especially in corporall things can hardly be understood . Take away distances , spaces of places ( saith St. Augustine ) from bodies , and they wil be no where ; and if they will be no where , they will not be at all . Well then , if there were nothing , no place before GOD created heaven and earth , where did GOD place heaven and earth ? certainly in nothing they could not be placed , and yet they were created , and were themselves a place to themselves : because he so would and could , which can doe all things , although we cannot understand how they could bee done . And to this GOD had an eye , when holy Job ( desirous to declare his omnipotence ) said in the person of GOD , Where wast thou , when I laid the foundations of the earth , declare if thou hast understanding . Who hath layd out the measures thereof , if thou knowest , or who hath stretched the line over it ? Whereupon are the foundations thereof set , or who layd the corner stone thereof ? And that we might understand that these workes of the Lord were most worthy of all praise , he addeth in the next verse , When the Starres of the morning praised me together , and all the children of GOD rejoyced , that is , the holy Angels who were created at the same time with heaven and earth , and are as it were spiritu●ll Starres , and most bright , and may be called the children of GOD , as soone as they perceived the heavens and earth to proceed from nothing , and placed in nothing , yet most surely founded upon their owne stability ; they ( I say ) with wonderfull astonishment , and joy magnified the omnipotence of the Creator . 3. Nor is it lesse deep to be understood , that GOD by the onely command of His will should erect such immense heape● or piles ; for we know by exp●rience , that in buildings without all comparison farre lesse , what instruments , what engines , what labor●rs , workemen need , who can then apprehend how it came to passe , that by his onely internall will , which went not out of the willer , so many , immense and severall workes were performed ? GOD said ( that is with himselfe , for the word of GOD is in GOD , and is GOD himselfe ) by commanding and expressing the command of his will , Let the heaven be made , and it was made ; Let the earth be made , and it was made ; Let the light , the Sun and Starres be made ; Let trees , creatures , Men and Angels be made , and all were made : and adde to this which hath been said , that the same GOD , may if he will , destroy with one be●ke , all these things , and the whole world , as we said before , out of the Booke of the Maccabees . 4. To these wee may adde one depth more , that all these things , so many , so great , and composed of so many members and parts , were made by GOD in a moment . With us , art and nature must have long time to bring any worke to perfection ; we see seeds sowen long before the herbs grow : trees aske oft times many yeares , to fasten the roots , to sprout , spread and beare fruit : the fruit of the womb is long in the womb , and long in the nursing before it come to any growth : to speake nothing of art , seeing it is so obvious to us , that artificers must have much time to perfect any thing they take in hand . How great then is the power of GOD , who sooner then a word can be spoken , can perfect so great workes ? It is not my purpose to dispute whether GOD in one moment absolved and finished heaven , earth , and all things in them : or whether he spent sixe whole dayes in the first creation of things ; for this Treatise was intended for our ascent to GOD , and not for dispute : but this is it which I affirme and admire , that every thing should be made perfect by the omnipotent Creator in a moment : and concerning the earth , the water , ayre and fire , no man doubts , but that together with all the Angels they were created in a moment . Concerning the firmament , and the dividing of waters , it is well known that they were all made by the onely power of the word speaking , Let there be a firmament in the midst of the waters , and that in a moment : for it followeth , that it was so done ; upon which place , St. Chrysostome thus , He onely spake , and the worke followed ; and the same Authour upon the words , Let the earth bud forth , &c. Who ( saith he ) will not be astonisht to thinke how the Word of GOD [ Let the earth bud ] adorneth the face of the earth with an admirable embrodery of divers flowers ? you might suddenly have seene the earth , deformed before and untilled and untrimmed , to contend with heaven in comlinesse and bravery : and upon the words [ Let there be light ] he saith , He onely spake , and this admirable element was brought forth , I say the Sun , and what if I added that the Moone and all the Starres were made by the same word , and in the same moment by the same Creator ? and lastly upon these words , [ Let the waters bring forth in abundance , &c. ] he thus speaketh , What tongue can be sufficient to set out the praise and glory of the workeman ? For as he onely said of the earth . [ Let the earth bud ] and presently a plentifull variety and multiplicity of flowers and herbs appeared : so by saying here , [ Let the waters bring forth ] so many creeping things and foules were created , as no speech can recount , Who therefore is like unto thee ô Lord , among the Gods ? By all this , thou mayst understand plainly , the great power of thy Creator , who by his latitude extends himselfe to all things : by his longitude continues alwaies , and without wearinesse supports and governes all things : by his altitude attaineth to the making of those things which seeme to be , and are impossible to all but himselfe : and by his depth and profundity doth so make all things , as that the manner and meanes of making them passeth all created understanding , considering that he makes them of nothing , into nothing , without instruments , without time , onely by his word and command , Hee spake the word ( saith the Psalmist ) and they were made ; hee commanded , and they were created . By this thou mayst gather if thou be wise , how much it concernes thee , whether it were best to have him thy angry enemy , or thy well pleased friend : For he can suddenly bereave thee of all good , and load thee with all misery ; nor is there any that can deliver thee out of his hands : for who dares contend with him that is omnipotent ? If thou shouldst ( being naked ) meet with an implacable enemy , bending a sharpe weapon against thee , what wouldst thou doe , but in trembling and fearefull manner prostrate thy selfe at his feet and implore his mercy ? and yet ( he being a man ) thou mightst perhaps escape him , by flight , or resistance , or wresting the weapon from him : but what canst thou doe against an angry God ? from whom thou caust not flee , he being every where , nor resist him being omnipotent ; nor make delayes seeing he doth all in a moment and by his sole command ? and therefore not without cause did the Apostle say , It is a fearefull thing to fall into the hands of the living GOD. On the other side , if thou make him thy friend , who more happier then thou ? for he can if he will , and he will ( if he be thy friend ) satisfie thee with all good things , and deliver thee from all evill ; and it is in thy power either to make him thy friend or enemy while thou livest here . GOD himselfe , and he by his Prophets , and againe , by his Son , and his Apostles in the Scriptures ever call , and invite sinners to repentance , and the just to keepe his Commandements , that so he may have both sorts of men his friends , or rather deare children and heires of eternall salvation . Heare Ezechiel , As I live saith the Lord God I desire not the death of the wicked , but that the wicked turne from his way and live : turn you , turn you from your evillwaies , for why will ye die ô ye houfe of Israel ? and as Ezechiel , so Esay , Ieremie and the rest of the Prophets , being moved with the same spirit , cry for the conversion of sinners . Heare the Son of GOD when he began to preach , Amend your lives , for the Kingdome of God is at hand . Heare the Apostle St. Paul speaking of himselfe , and his fellow Apostles , We are Ambassadours for Christ ; as though God did beseech you through us , wee pray you in Christs stead , that ye be reconciled to God. What more cleare ? more comfortable ? The Apostle in Christs name doth beseech us to be reconciled to God , to have him our friend , not our enemy . Who can doubt of Gods mercy , if he seriously returne to him ? he will receive all converts , as the loving Father received the prodigall Son. But when we are returned , and have found indulgence and favour , what doth he require of us ? even to persevere as frends and children , and to keep his Commandements , If thou wilt enter into life keepe the Commandements saith our Saviour . If thou wilt say , without the helpe of God his Commandements cannot be kept , heare what St. Augustine saith , speaking of the hardest precept of all other ; that is of laying our life downe for our Brethren . GOD would not have commanded us to doe this , if he had thought it impossible to be done ; and if considering thy infirmity , thou faintest under a command , strengthen thy selfe by example for example prevailes much with thee ; and he is present and ready ( who gave thee an example ) to give thee ayd . And that in the mouth of two witnesses every word may stand ; heare St. Leo , GOD is justly earnest and instant by precept , because hee forerunnes with his ayd . What then shouldst thou feare safely to enter the way of of Gods Commandements , when as he forerunnes , that by the powerfull ayd of his grace makes the crooked streight , and the rough places plaine . By this ayd , the yoke of our Saviour is made easie and his burden light : and St. Iohn saith that his Commandements are not grievous : But if they doe seeme grievous to thee , how much more grievous are the torments of hell ? and except thou be mad , I wish thee not so bold as to try . But upon this thinke , and thinke againe , and never forget , that now is the time of mercy , hereafter of justice : if thou sinne freely now , looke for grievous torments hereafter : Now a man may easily fall to an agreement with GOD , and with the small labour of repentance , obtaine much indulgence ; and with a little wrestling and striving , redeeme himselfe from much weeping . DEGREE XII . By the Consideration of the greatnesse of the Speculative or Contemplative Wisedome of GOD , by the similitude of a Corporall greatnes . HE that will seriously consider the foure mentioned dimensions , in the wisedome of GOD , may easily understand how truly the Apostle spake . that GOD is onely wise . To begin with the latitude . 1 The wisedome of GOD is manifest and apparent to be the most broade and large by this , in that he distinctly and perfectly knoweth all things in the universe , from the highest Angell to the lowest worme : and not onely their entire substances , but also their parts , properties , vertues , accidents and actions . And hence it is , that lob and David say , Thou numbrest my steps , and The LORD looketh on the waies of men , and confidereth all my waies . Now if he numbreth and considereth every step , how much more the actions of the minde , good and bad ? and if he numbreth the haires of our head as our Saviour speakes , how much more doth he know all the members of our body , and the vertues or qualities of the mind ? and if he know the number of the sands of the Sea , and the drops of raine , as may be gathered out of the Booke of Ecclesiasticus ; how much more may we beleeve , that his knowledge extends to the number of Starres and Angels ? and if he will bring to judgement all the idle words of men ( as our Saviour tells us ) no doubt , but he heareth all the voyces of men , not onely of their bodies , but of their minds , that is our thoughts and desires . 2. How great therefore and immense is this latitude of wisedome , which at one time knoweth all things which are , have beene , shall and may be ? neither doth the minde Divine grow or become of lesse value by the variety of so many severall and inferiour things , as somefoolish Philosophers held ; and we might suspect the same also , if GOD procured or got any knowledge from things as we doe : but in regard that he seeth all things in his owne essence , there is no danger of becoming of lesse value : although it be farre more noble to procure knowledge like men , then to be altogether without it like bruit beasts ; even as it is better to be blind as any living creature may be , then without blindnes , not to be apt for sight , like stones : neither are the other members of the body more noble then the eyes , because they cannot be blind , but the eyes are of the greater estimation , as having a faculty to see , though they may be blind , as St. Augustine . Therefore thou oughtest to be very carefull what thou dost , what thou speakest , what thou thinkest at all times , and in every place ; inasmuch , as thou canst neither doe , speake , nor thinke any thing which GOD sees , heares nor marks not : for if thou darest not doe or speake any thing , if thou perceivest that thou shouldst be seene or heard of men , though thou hast a great desire thereto , how darest thou think those things thou shouldst not , GOD looking on thee , and being angry with thee ? Grant ( saith St. Augustine ) no man see thee , what wilt thou doe in respect of that supreme spectator from whom nothing can be hid ? and St. Basil ( speaking to a Virgin shut up alone in her chamber ) saith , Have a reverend respect of thy Spouse present every where , and of his Father , and of the Holy Ghost , as also of the innumerable multitude of the Holy Angels , for there are none of these who see not all things . How blessed and happy shouldst thou be then , if thou wouldst ever conceive thy selfe to be in this Theatre , even in the deepe silence and darknes of the night ? how godly and pious a life wouldst thou lead , how diligently wouldst thou avoyd all levity and extravagances ? And this is it , whereupon GOD spake to Abraham saying , Walk before me and be perfect , that is , thinke that thou art alwaies seene by me , and thou shalt be perfect without doubt . Againe , the longitude of the divine wisedome appeareth in the knowl●dge of things to come : for GOD seeth so perspicuously , as that he saw all things from eternity to the day of judgement , and so forward to eternity , then which longitude nothing can be conceived more ; whereupon it is , that King David said , Thou knowest my thoughts long before : and in Esay , the LORD foretold the raigne of Cyrus ( by name ) 200 , yeares before it came to passe . To this may be added , the prediction in Daniel of the foure Monarchies , and of the warres of Alexander the great , and ( to omit others ) Christ our Saviour deplored the destruction of Ierusalem many yeares before it hapned . I omit innumerable predictions of the Prophets , whereof their Bookes are full . But for those which are called Astrologers or Divines , who would seeme to be like Gods Apes , they are to be had in derision : for it cannot be , that they can truly foretell of future things , but by chance . For seeing the will of GOD is above all necessary , contingent and free causes , and governes them , and can at his pleasure hinder inferiour causes , it is impossible that any should foretell any thing certainely , but they to whom GOD reveales his will , as he did oftimes to his Prophets . And if we duely consider and weigh the opinion which formerly some had of the Devils , whom for their Oracles they accounted Gods , we shall finde , that though they pretended to foretell the events of future things , they did , nor said any thing really , and that their deities were as false as their divinations : for they told nothing plainely , but either what they were to doe themselves , or else they related by the swiftnesse of their nature what was done afarre off , and that with such speed , that it seemed as yet , or then not done , to those which were afarre off from the place , in which it came to passe : or else , what they conjectured by their long experience would happen or be ; as many times marriners doe of the winds ; husbandmen of rayne ; and physitians of diseases : but concerning those things wherin the Devils were questioned , and were ignorant ; they would answer with such circuits and equivocations , that when they were false , they retorted the error upon the wrong interpreters of them . It is GOD therefore onely , of whose wisedome there is no end , and it is he that delivers true Oracles , and foretells truly of all future things , contingent and free . The next point to be considered , is the altitude of the divine wisedome , which is so high , that it exceeds all sublimity of humane or Angelicall wisedome . The height of this wisedome is known by the excellencie . 1 Of the object . 2 Of the power . 3 Of the species or forme . 4 Of the Act. 1. The object of Gods wisedome is not onely naturall , but proportionate with the divine essence , which is so sublime , that it is not proportionate to the understanding either of men or Angels : and therfore the highest Angels themselves cannot come to the fight of GOD , unlesse they be lifted up by the light of glory ; and this is the cause why GOD in holy Scriptures is called invisible , To the King everlasting ( saith St. Paul ) immortall , invisible GOD : and the same Apostle , that he dwelleth in light which none can attaine to . 2. The power which is an accident in us , is a divine substance in GOD ; and in this respect far more sublime and higher then in us . 3. The species is so much the higher , by how many the more things it represents : and in this regard , the Angels are reputed to have higher knowledge , by having the more universall and fewer species . How great then is the height of Gods wisedome , that hath no other species or forme then his essence , which is but one , and onely enough and sufficient to GOD , to represent and make knowne himselfe , and all things created , or to be created , or which may be created ? 4. Lastly , that wisedome or knowledge is accounted the more noble and higher ; which knowes most things by fewest acts . But GOD at one onely sight , ( which is ever most strong in him , and remaineth unchangeable in him ) perfectly knoweth himselfe , and all other things ; and therefore the wisedome of GOD is to be accounted the most noble and sublime . Lift up thine eyes then , and consider , how much thy knowledge differs from that of thy Creators : for thou , ( although by many acts , and by running this and that way ) canst not attaine to the knowledge of any one thing perfectly ; but thy Creator beholds and sees all things and himselfe most clearly , and distinctly , by one act alone . And yet , thou thy selfe ( now lying in darkenesse ) by the wings of Faith and Love , mayst if thou wilt ascend so high , that after the laying aside of this mortall body , being translated from glory to glory , thou mayst see GOD the light in Gods light , and being made like to GOD mayst at one view see GOD in eternity , in himselfe , and thy selfe , and all created things , together in GOD , for saith St. Gregory , What shall not he see which shall see him that seeth all things ? and what pleasure , glory and plenty will there be then , when being admitted to that inaccessible light , thou shalt be partaker of all thy Masters joyes . The Queene of Saba , when she had heard Salomons wisedome , and had seene the wise and orderly disposing of the servants of his house , was astonished , and cryed out , Happy are thy men , happy are these thy servants which stand ever before thee , and heare thy wisedome : and what comparison was there between Solomons wisedome and the wisedome of GOD , who is onely wise , and is wisedome it selfe ? and what was the order of the servants of Solomon , compared with the orders of Gods Angels , of which , thousands of thousands minister to him ? certainely , if thou wouldst but apprehend and tast these things but a little , thou wouldst relish nothing , thou wouldst weigh nothing , and there is nothing that thou wouldst not willingly suffer , to deserve well of him . In the meane time therefore , humble thy selfe under the mighty hand of GOD , that he may exalt thee in the day of visitation : humble thy understanding to faith , that thou mayst be exalted to the vision of GOD : humble thy will to the obedience of his Commandements , that thou mayst be exalted to the glorious liberty of the Sons of GOD ; and humble thy flesh with patience , labours and fasting , that GOD may exalt it ( glorified ) to everlasting rest . It remaineth , that we consider the depth of Gods wisedome , which seemes chiefly to consist in searching the reynes and hearts , that is , in knowing the thoughts and concupiscences of men , especially in things to come . Man looketh upon the outward appearance ( saith GOD himselfe ) but the LORD beholdeth the heart , and David saith , Thou ( Lord ) understandest my thoughts long before , thou art about my pathes , and spiest out all my wayes : and the LORD saw that all the imaginations of the thoughts of his heart were onely evill continually : and I the LORD search the hearts and reynes , and When JESVS saw their thoughts ; and But he knew their thoughts ; and Why reason you thus in your hearts ? saith our Saviour . And therefore all the thoughts and desires of men , although present , are so deepe , that neither Angels , Devils or Men , can enter into them : but farre deeper are their future desires and thoughts : and into these , Men nor Angels , as they cannot search into , so neither can they finde out the way , whereby GOD onely knowes them . And this David seemes to intimate , when he saith , Such knowledge is too wonderfull for me ; that is , thy knowledge is so wonderfull , that I know not how thou attainest to it : and this he meaneth concerning Gods knowledge of thoughts and desires to come , as may easily be gathered by that which he said in the first verse of this Psalme . It may be objected , that God foresees these thoughts in his eternity , to whom all things are present ; or in the predetermination of his will : and if it be so , then this knowledge is not so admirable : for wee also may easily know , what we intend to doe , or what is present to us . But the Scripture plainly saith , that GOD searcheth the hearts and reynes , and sees there , what a man either desires or thinks , or what he shall hereafter desire or thinke . And this is admirable to understand , how GOD , by searching the reynes and hearts , should see , what as yet is not there , and which depends upon the liberty of mans will , whether it shal be there or no. Therefore , as it is proper to the height of Gods power to make something of nothing , and to call those things which are not , aswell as the things which are , so is it proper to the depth of his wisedome , by searching the reynes and hearts , to see that , which as yet is not there , as if it were already , and which without doubt shal be . But because ( as I said before ) this Treatise is not for dispute , but to stirre and lift up the soule to God ; let this which hath bin said , incite thee to awaken thee , and to lift up thy selfe , above thy selfe , and to consider that deepe abysse of the wisedome of God , who searcheth the hearts , and the inward parts of them , seeing many things there , which the heart it selfe sees not . O blessed Peter , when thou saidst to our Saviour [ Though I should dye with thee , I will in no case deny thee , ] surely thou spakest not with a double , but a sincere and right heart : neither didst thou see that frailty , which God did foresee in thy heart ; when he said before the cocke crowe thou shalt deny me thrice : for that skilfull Physician did see that infirmity in thy heart , which thou didst not perceive , and that proved true , which the Physician foretold , not what the patient brag'd of . But withal , give thanks to thy Physician , who as he foresaw and foretold thy disease , so he infused the most powerfull medicine of repentance into thy soule , which sodenly cured the disease . Oh thou good , gracious and most wise and omnipotent Physician , Cleanse me from my secret sinnes . How many are there that I doe not bewaile , nor wash away with teares , because I see them not ? Let thy grace assist me , by which thou searchest the reynes and hearts , and those evill concupiscences and evill workes which I see not ; I beseech thee , which seest them , to shew unto me , and looking upon me with the eyes of compassion , produce and bring out of me a fountain of tears , that while I have time I may wash them out , by bewailing them , and thou mayst utterly put them out of thy remembrance , by pardoning them ; and that even for the merits of Iesus Christ my Saviour . DEGREE XIII . By the Consideration of the Practicall or operating Wisedome of GOD. THis Wisedome hath also foure dimensions . Breadth in creating all things . Length in preservation . Height in the worke of Redemption , and Depth in providence and predestination . We will begin with the Creation , In wisedome GOD made all things saith the Psalmist ; and He hath powred her out upon all his workes saith the Son of Syrach . So , that as by the Creation of all things of nothing , we may know the power of the workeman : so by the admirable skill which we see in every thing we may admire the wisedome of the Creator : for He hath disposed all things in measure , number and weight , saith the wiseman : and this is the savour wherewith GOD hath seasoned all things , that by the same we might learne how savory and well seasoned the wisedome it selfe is ; how to be loved and desired . All things created then , have a certaine measure , a certain number , and a certaine weight ; aswell that they might be distinguished from GOD , who hath neither measure , as being immense ; nor number , as being one and simple in respect of his essence ; nor weight , because his estimate and price is above all estimation : as also , that they might be good and beautifull , as Moses said most truly , And GOD saw all that he had made , and loe it was very good . I All things therefore have that measure which is necessary to obtaine the ends for which they were created ; nor can there be any thing added to , or taken from them , but that they will become deformed or unprofitable , and in that respect lesse good . GOD made every thing ( saith the Preacher ) beautifull in his time ; and a little after , to it no man can adde , and from it none can diminish . Therefore GOD gave a large and most ample measure to the heaven , because it might comprehend all inferiour things within its circuit . To the ayre he gave lesse then to heaven , yet more then to the earth and waters , which make one globe , and are contained and compassed round with the ayre . He hath given a great measure of body to an Elephant , that he might carry great burdens , even Towers filled with men . To a Horse lesse , being made onely to carry one rider . The Birds he made little , that they might make their nests in Trees and boughes . Bees and Ants he created least of all , that the one might hide themselves in the holes of hives , and the other in the earth . 2. The same may be said of number . GOD created but one Sun ; because one was enough to enlighten the earth and the day with his splendor : and but one Moone , because one was sufficient to give light in the night : The Starres he would have to be many , because when the Sun and Moone gave no light ( as in their conjunction ) they should dispell the darkenesse of the night . Nor did he onely assigne a necessary number to things in common , but appointed the number of parts to every thing in particular so , that nothing might be added or taken from them . He gave to man two eyes , two eares , two hands , two feet , one nose , one mouth , one heart , and one head , whereby he became a most 〈◊〉 creature : invert but the order , and give to any man , but one eye , and two noses , one eare and two mouthes , one foot and two hearts and heads ; and no creature would seeme more ugly , more deformed . 3 Lastly concerning weight , GOD gave to every thing such an estimation as its nature required . Besides , under the name of weight and esteeme , we understand qualities : which make things good and pretious . And these three make all things perfect . 1 A number of parts , which is necessary , that none be wanting . 2 A measure or apt proportion of parts . 3 Lastly internall or externall qualities , as pleasantnesse of colour in the outward superficies of the body , and vertue within , profitable or necessary for severall actions . But it is a marveilous thing to consider , what power GOD hath imparted to some small creatures , that it may seeme , he had a desire to manifest his power in great , and his wisedome in small things . Who can conceive the strength and force of a graine of mustardseed ? which being the least of all seeds , and so little that a man can hardly discerne it , and yet from it growes so great a Tree that the birds make their nests in it , as our Saviour speakes in the Gospell . Nor is this onely proper to mustardseed , but common to all other seeds ; within the vertue wherof roots , bodies , boughes , leaves , flowers and fruits of great trees lye hidden . Certainly if we had not learn't this by experience , we could hardly be perswaded , that out of so little a seed , so great a masse of severall things could ever have risen . Who would conceive that in so diminutive creatures as the Ant , Gnat , and Flea , and others the like , were feet so nimble , and that they had head , heart , externall and internall senses ; and ( after their manner ) wisedome and judgement , though very unperfect ? Lastly , who could thinke or imagine , that in them , and other little creatures , there should be so great power to pierce into living flesh , that not onely they become troublesome to men , but that Elephants and Lyons should bee terrified by Gnats and Flyes ? Great therefore is the Lord , and great is his wisedome , as in the greatest , so in the least of things . If that great Prince of Physicians Galen , though a heathen ( admiring the workemanship of GOD ) brake out into the praise of the Creator , what oughtest thou to doe ô Christian , who beleevest , that he not onely created the bodies of men and other animals , but the Heaven , Starres , Angels , and immortall minds of men by his wonderfull wisedome ? Now the length of this practicall wisedome appeareth in the preservation of things , as the latitude in the creation : and indeed , the great and admirable wisedome of GOD is plainely seene in the preservation and continuance of things created , especially of those , which are corruptible . 1. And truely , first , if a man would consider , in what manner GOD nourisheth and increaseth herbs , plants , animals endued with life , and the bodies of men themselves , to preserve them as long as may be , it would so astonish him , that he could not sufficiently admire Gods wisedome herein : for by earth and water he nourisheth herbs and plants , and causeth nutriment to passe from the roots to the bodies , from the bodies to the boughes , from thence to the leaves and fruit , in a most admirable manner : so also , by herbs and fruit , and the flesh of creatures , he nourisheth other creatures , and men themselves , and causeth the aliment and nutriment to disperse into all the inward and outward parts of the body , with such facility and sweetnesse , that it may seeme incredible . GOD deales herein , as a skilfull and loving Physician , that so prepares and fits his drugges , as that they may be taken not onely easily , but willingly too . Our meats are without doubt medicines , which unlesse they be often taken , we cannot subsist . And our loving and wise Physician GOD , first of all giveth a good tast and relish to our meats , that we may take them with delight : then he hath given us great variety that we should not loath it : Lastly , by diverse alterations in the mouth , stomack , liver and heart , he converts the meate into so subtile and thinne a juyce , that without any paine it passeth through all the veynes and pores of the body , and to all the parts of the flesh , bones and nerves , whether we sleepe or wake , and without sense of it . Philosophers admired the skill and art of nature when they saw and beheld these things : but what cunning or art can there be in things inanimate and voyd of sense and reason ? It is not then the skill of nature , but the wisedome of of the Creator , who made nature , and found out the meanes to doe these things , that we ought to admire : You may heare Christ ( the wisedome of GOD ) speaking in the Gospell , Learne how the Lilies of the field doe grow , they are not wearied , neither spin , and a little after , If GOD so clothe the grasse of the field , &c. so that it is not the skill of nature , but GOD that makes the Lillies growe , and are so clothed as with garments ; so also the Apostle speakes of the nourishment and increase of living things , Neither is he that planteth any thing , nor he that watereth , but GOD that giveth the increase . And if the wisedome of GOD after so admirable a manner feeds , nourisheth and preserveth the life of plants and creatures ; consider ( if thou canst ) how he feeds the minds of Angels and men in the eternall life ? for in earth here , we are nourished with earthly food , yet prepared by the divine wisedome : but in heaven his wisedome is meate and drinke to those who live for ever . O thou thrice blessed , if thou couldst inwardly understand , what this of the Apostle meanes , That GOD shal be all in all ; that GOD the chiefe and infinite good , should be food , rayment , and life , and all things to all the Saints , thou wouldst then Ioath all present and momentany things , and onely relish and seeke after those things which are above . But to proceed . 2. This also is miraculous , that GOD in the preserving and continuing of mans life hath given a continuall and long motion of the least things without wearinesse . Men have laboured much and taken great paines in making a clocke , in which , the wheeles by the force of weights runne without intermission 24. houres : what may we then think that the wisdome of GOD doth , which causeth the nutritive power , to worke in plants and creatures , in a perpetuall motion while they live ? and that the lungs and arteryes should be moved in Man without intermission , sometimes 70. yeares or more ? for of necessity they must move till death : and therefore they being necessarily to move in some men 80. or 90. yeares , yea 900. before the flood : he that admires not this , and sees not the wisedome of GOD hereby , and worships him not for it , certainly wants the light of reason and wisedome . 3. Againe , though the wisedome of GOD could have brought forth and preserved Herbs and Trees for the sustentation of all things , without the labour of men , and other creatures ; and without the help of the office of the Sun and other secondary causes : yet would he use the office of those causes , and the labour of men and other creatures , because they should not consume their time in idlenesse , but that all things should exercise their severall faculties and powers . Besides , GOD also would have some men to be rich , others poore , that every man might have occasion to live godly , and be tyed together in the bond of love : that the rich might exercise mercy and liberality , the poore , patience and humility : the rich should need the poore mans labour in tilling the ground , feeding his cattell , and exercising severall Arts necessary for all : the poore should want the rich-mans money , to buy them food , apparrell , and other necessaries for the sustentation of his life : and yet the poore hath no cause to complaine against the wisedome of GOD ; for he who knoweth and loveth all things and men , gives unto every one , that which hee foresees most profitable to obtaine everlasting life ; as Physicians prescribe fasting to some patients , and to open a veyne : to others they tolerate , yea command flesh and wine to make them merry , and revive their spirits . And certainely , there are many poore men , which in the state of poverty intend those things which are necessary for their salvation , who if they had bin rich would have perished eternally : and though rich men may be saved , if they studied to be rich in good workes , and willingly impart with that , which they received from God , to communicate , and not to hoord up : yet it cannot be denyed , but that the safest and plainest way to eternall life is by poverty rather then by abundance . Our heavenly Master doth not deceive us , when he saith Verily I say unto you , that a rich man can hardly enter into the Kingdome of heaven , and againe , Blessed be ye poore , for yours is the Kingdome of GOD , and W●e unto you rich , for you have received your consolation , nor doth the Apostle deceive us , when he saith , They that wil be rich , fall into tentations and snares , and into many foolish and noy some lusts , which dr●wne men in perdition and destruction : and that which Christ and the Apostles taught in word , they confirmed by example . Our Saviour said of himselfe , The foxes have holes , and the birds of heaven have nests , but the Son of man hath not whereon to lay his head ; and the Apostle of himselfe and his fellow Apostles saith , Vnto this houre , we both hunger , and thirst , and are naked , and are buffetted , and have no certaine dwelling place : and it is not to be doubted , but that the wisedome of GOD , and of his Son and the Disciples of wisedome , chose the most plaine and safe way to life eternall . But because the number of fooles is infinite , few there are , that willingly choose this way , and most men decline it asmuch as they may . 4. The last thing considerable in the length of the divine wisedome is , that as GOD is eternall himselfe , so hath he endued every thing with a most lively instinct of defending and preserving their owne lives , as long as they can . We see , that when men are in danger of death , how they bestirre themselves , and spare neither cost nor labour to preserve their lives . We see beasts , to save theirlives , how they fight beyond their strength , with beasts farre stronger then themselves : we see a burning candle , when it is neere extinguishing and almost spent , how it will raise it selfe twice or thrice , and send forth a great flame , as it were to wrastle with that which would put it out : we see sometimes droppes of raine or water to hang from a penthouse or a stone , and reduce themselves into an orbe , and as long as they can , to keepe themselves from loosening and perishing by dropping downe . Wee see heavy things ascend , and light against nature to descend , least there should be a vacuum , and that being disjoyned from other things they cannot subsist . But more wonderfull it is , that GOD hath endued parents with such vehement affection in the propagating of the like , and defending their issue , that may seeme almost incredible . We see the hen ( a weake and infirme creature ) to fight most eagerly against Kites , Dogs and Foxes to preserve her chickens : but what paines and labour doe women willingly endure in bearing and breeding their infants , is obvious to every one . And the cause of all this is , the connsaile of the wisedome of GOD , who to cherish this propagation as a shadow of eternity , hath imprinted this most vehement and ardent love in all creatures , bruit and wilde , towards their issue : for whereas there are many creatures , to whose destruction all men give their minds , either for private pleasure and profit , as Hares , Bores , Harts , Quarles , Partridges , Phesants , and all kinds of Fish : or for the common good , as wolves , Foxes , Serpents , and many other noysome creatures : it had not beene , but that long agoe many species of creatures had beene utterly destroyed , if the wisedome of GOD had not provided for their preservation by this affection . Now , if there be naturally such an inbred love in all living creatures towards this short and carefull life : what love ought we to have to the life eternall ? O the blindnes and foolishnesse of mankind I all things labour beyond their strength for this most short life , being but a shadow of eternity ; and Man endued with reason , vouchsafeth not to labour ( I will not say beyond his strength ) but with all his power for the true eternity of a most happy life : all things by a naturall instinct abhorre the temporary death , and avoyd and shunne it above all evill : and Man , reasonable Man , instructed by divine Faith , neither feares nor shunnes eternall death , at least , not so much as hee useth to shunne and feare temporary evills . Truly therefore was it said , The number of fooles is infinite ; and most truly said the Truth it selfe , The gate is streight and the way narrow that leadeth unto life , and few there be that finde it . The altitude of height or Gods practicall wisedome is seene in the worke of Redemption , I was not satisfied ( saith St. Augustine ) with thy wonderfull sweetnesse , when I considered the height of thy Counsell for the salvation of mankind . And truly it was a most high Counsaile , by the ignominy of the Crosse to repayre all the losses , which the craft of the Devill by the offence of the first Man , brought to mankind , and so to repaire them , that the worke repayred was farre more faire , then when it began to need reparation . Foure especiall evills sprang up by the sinne of the first Man. 1. The injury to GOD by the pride and disobedience of Adam . 2. The punishment of him and allmankinde , namely the privation of Gods grace , and everlasting blessednesse . 3. The sorrow of the Angels , who were much displeased at the injury done to GOD , and the misery which befell to men . 4. The ioy of the Devill and all malignant spirits , who rejoyced , that man was overcome and destroyed by him . All these evills the wisedome of GOD by the mystery of the Crosse converted into greater good . O happy offence which deserved such and so great a Redeemer ! Certainely , if any by his skill and labour should so amend a garment which by some mischance came to be rent and torne , that it become more neate and pretious , we would say , it was a happy rent , which gave occasion to such an amendment and bettering . The first Man , by the craft and envy of the Devill being lifted and puffed up with pride , affected a likenesse to GOD , and being disobedient to his maker , fell from his first happinesse , for robbing GOD ( after a fort ) of the honour due unto him . But the second Adam CHRIST JESUS who is the wisedome of GOD , humbled himselfe , and became obedient unto death , and restored more honour to GOD then the first Adam by his pride and disobedience tooke away : for Adam was a pure Man , and if he had obeyed GOD , he had obeyed him in a most easie matter . And what had it beene to have abstained from the fruit of one forbidden tree , when there was abundance of excellent trees besides ? and therefore the sinne was the more heynous , by how much the easilier the command might have beene obeyed , being a matter of no labour or difficulty . But CHRIST was GOD and Man , and humbled himselfe to obey his Father , in a thing of all things the greatest and most laborious and painefull , in the death of the Crosse , full of paine and ignominie . Againe , if we consider the eminencie of the person , and the depth of his humility and obedience , nothing can be imagined greater or more meritorious , or more honourable to GOD , then that humble obedience of CHRIST : wherefore most truely said He in the Gospell , I have glorified thee upon earth : for he truely glorified GOD his Father with an unspeakable glory in the sight of the Angels and spirits of the holy Prophets and others , who could take notice of it : and if the Angels at Christs nativity , in respect of the humility of the Cratch , did sing Glory to GOD on high , with much greater exultation and joy did they sing the same song for the humility or the Crosse . So that , whereas if man had not sinned , he had onely attayned to be equall with the Angels : now mankind hath obtained by the redemption which is in CHRIST JEsus ; that one man being exalted above all the Angels , sits at the right hand of GOD , and is become head and Lord of Angels and men ; for so St. Peter writes of CHRIST , Hee is gone into heaven , to whom the Angels and Powers , and might are subject : and St. Paul , Wherefore also GOD hath highly exalted him , and given him a name above every name : That at the name of JESVS should every knee bowe , both of things in heaven , and things in earth , and things under the earth : So that the Son glorified the Father by the humility of his passion , after an unspeakable manner , and the Father glorified the Son after an unutterable manner also , by exalting him to his right hand ; which glorification resulted upon all mankinde in such a manner , that whosoever shall not acknowledge this great benefit , and give GOD thankes for it , may justly be called most unthankfull . And as the holy Angels were much grieved at the fall of the first man , as for a heavie affliction befallen their younger brother : so also are they taken and affected with much joy and delight for the plentifull redemption of him by IESUS CHRIST : for if there be joy in heaven with the Angels for one sinner repenting , how great may wee beleeve their joy to bee , when they saw , that the justice of GOD was fully satisfied for mankind , by CHRIST the man , and that by the key of his Crosse , the Kingdome of heaven was opened to all beleevers ? Nor is it to be thought , that the holy Angels did take it grievously , that the man CHRIST was exalted by GOD above them : for they have neither spite or ●nvy in them , but are replete with all ardent and true love ; and Love is not puffed up , grieveth not at the good of others , but sympathizeth and rejoyceth together , congratulateth no lesse for it , then if it were its owne : for the Angels understand , that this was a most just act of Gods , who doth nothing but most justly and wisely ; and they also have their will so unseparably proportionable and agreeable to the will of GOD , and tyed with such an indissoluble knot of love , that whatsoever is pleasing to GOD , is most acceptable to them . But the Devill who for a time rejoyced for his victory over the first Man , was much more sorrowfull for the conquest of CHRIST the man , then he was joyfull before . For by the victory of CHRIST it is come to passe , that not onely men , such as Adam was , but also children and women shall insult and triumph over the Devill . It had not beene a disgrace for him to have beene overcome by Adam in Paradise , when he wanted ignorance and infirmity , and was armed with originall righteousnesse , which so subjected the inferiour parts to reason , that hee could not have rebelled , if his minde had not beene rebellious to GOD before : but now to be subdued by a mortall man , a pilgrime , obnoxious and subject to ignorance and concupiscence , is a disgrace in the highest degree : and yet by the grace of Christ he is many times so overcome , as that diverse erect trophees of chastity , patience , humility and love , not withstanding his fiery darts of t●ntations and persecutions . And here we are againe to admire the altitude of the divine wisedome even beyond admiration . For GOD , foresaw that the contempt of riches , pleasures and honour , and the like ( which are snares of the Devill , and lead men captive to utter perdition ) was necessary to withstand the tentations of the Devill . What course did then GOD take , that these pleasures and the like might grow bitter to men , and chastity , poverty , humility , patience and contempt of the world might seeme pleasant and delightfull ? Why surely this , he came down himselfe from heaven , and having taken the shape of a servant , and by his example made this bitter but ( wholesome ) medicine so pleasant and sweet , that many men had rather fast then feast , be poore then rich , delight in virginity rather then marriage , and in martyrdome then pleasure ; to obey rather then to command ; to be despised then to be magnified ; to be humble then to be exalted : for who is there , that truly considers GOD in the shape of a man , full of wisedome and grace , and who can neither deceive nor be deceived , to be poore , humble , patient , chaste , and ( which is more wonderfull ) for the redemption of mankinde , to be nayled to the Crosse , and to dye voluntarily , having shed his most pretious blood plentifully , even out of a most ardent love , but wil be incouraged to imitate his example ? And this was a high invention of the wisedome of GOD , though to the wise of the World , and to carnall men , enemies to the Crosse of CHRIST , it seeme to be foolishnes . But let us gather honey out of the rocke , and ●yle out of the hardest st●ne ; that is , Wisedome out of foolishnes , the wisedome of GOD from the foolishnes of the Crosse . Search and examine diligently , who that is , that hangeth on the Crosse , and why he should so hang , and we shall finde it to be the same , which sitteth betweene the Cherubims , yea at the right hand of GOD : and we shall also finde , that he hung not on the Crosse for his owne faults , nor his owne infirmity , nor by the power of others , but voluntarily , out of his earnest desire to satisfie Gods justice for the sinnes of the whole world ; for the honour and glory of his Father , and for the eternall salvation of all the elect : and ( as the Apostle speaketh ) that he might make unto himselfe a most glorious Church , not having spot or wrinkle . Lastly , for the love of us ; for he loved us , and hath given himselfe for us , to be an offering and a sacrifice of a sweet smelling savour to GOD. And when we shall have found all these to be true ( as they are most true ) let us lift up our selves in our greatest and most intimate love to so great a benefactor , and in imitation of him , begin ardently to thirst after Gods glory , the salvation of the Gentiles , but chiefly the Churches beauty and honour , and our owne eternall salvation ; let us begin to have a hate to iniquity , and to love purity of heart , to partake of the Crosse of Christ , to glory in tribulations and troubles , that after this life , we may be made partakers of the resurrection of the just to glory , and not to everlasting punishment with the wicked . The depth or profunditie of the practicall wisedome of GOD consisteth in his providence , predestination and judgements . Thy judgements are like the great deep saith the Psalmist . 1. First , that the providence of GOD is admirable , is gathered out of this , that he ruleth all things immediately , and leads them to their ends , He careth for all alike saith the wiseman , that is , his care is over all , nothing excepted , so that a sparrow falls not to the ground without his providence , as our Saviour speakes . He that could number the multitude of things in the whole universe , might in some measure see the profundity of his wisedome , governing and directing all and every thing . A King may governe many Provinces by a generall , but not a particular providence , as having many and severall subjects , and therefore hath ( as is fit ) many subordinate Ministers under him . But GOD so taketh care for singular as all , and for all as singular ; The haires of our heads are numbred by him , and his porvidence watcheth over us , so that none of them perish ; The young ravens also forsaken by the dammes , are not forsaken by GOD. How securely then may we rest in the bosome of such a Father , even in the midst of darkenesse ? among the monthes of Lions and Dragons , among innumerable legions of spirits : if we adhere to him in sincere love , holy feare , a hope not wavering , and faith not doubting . Neither doth his providence onely reach to every thing , and things present , but stretcheth from one end to another mightily , and disposeth of all things sweetly ; and he is therefore stiled King everlasting , because he hath appointed the order of all ages , together with the succession of Kingdomes for ever , from eternity ; and nothing can happen to him either new , or not foreseene by him : and indeed the thoughts of mortall men are fearefull , and our forecasts are uncertaine , as the wiseman speaketh , because we can give none but uncertaine conjectures of things to come : but GOD knows all future things with no lesse certainty , then if they were past or present , and disposed in his minde before the beginning of the world , both the orders and successions of things : and therefore in our liturgy wee truly say , GOD whose providence is never deceived . But because the reason of Gods providence is most secret , and his judgements deepe , it comes to passe , that many seeing much mischife committed among men , and unpunished , they runne headlong into this opinion , that humane things are either not governed by Gods providence , or at least that all evills are committed by the will of GOD ; both which opinions are impious : but the later the worse , as St. Augustine writeth , But they runne headlong into these errors , who see onely part of Gods providence , and see not the other part : and whereas they ought to expect the issue and end of things , which shal be manifested to all in the day of judgement , they are so bold , as rashly to judge , and by that meanes fall into most grievous errors . And therefore the Apostle cryes out , Judge not before the time , untill the LORD come , that will enlighten things that are hid in darknesse , and will make the counsailes of the heart manifest . S. Augustine illustrates this point by a similitude ; If ( saith he ) a man in a checkred pavement shall see onely one piece of it wrought , and ( not knowing what the forme of it shall be ) will dispraise the workeman , because he onely sees a piece of it , and not the greatest part : whereas if he saw it finished he would commend the worke and the artificer , it would seeme prepostrous : so many seeing the wicked to flourish , and the just depressed and afflicted , and consider nor know not what GOD reserves for the iniquity of the ungodly , or the patience of the good , and thereupon breake out into blasphemous speeches either with those in Job , He walketh in the circle of heaven , and considereth not our matters : or with them in Malachie , Every one that doth evill , is good in the sight of the LORD , and he delighteth in them . Another similitude in this case , St. Augustine also useth , If a man either in the beginning or the middle of a verse shall say that it is not good , he wil be accounted a foole ; for he should tarry till all the fillables and feet of it be pronounced , before he dispraise it : so they are very fooles who dare to finde fault with the orderly providence of GOD , before the whole order of it be runne out . Wherefore if thou be wise , endeavour as much as thou canst , that evill be not committed , for this GOD commands thee : but leave to his judgement why he permits evill ; his judgement may be secret , it cannot be unjust . 2. But although the reason of the providence of GOD in governing humane things be a deepe abysse , yet the reason of eternall predestination and reprobation is deeper by farre . For why GOD should loade many wicked men with temporall goods , and suffer their sinnes to goe unpunished in this life : and on the other side , why he should suffer many innocents to be in want , and be unjustly vexed , scourged and slaine , we cannot finde the cause in particulars or singulars : yet in the generall or universall we may probably assigne some cause . For GOD oftentimes makes the wicked abound with temporall goods , to reward some of their morall workes , not intended to give them life eternall : or to allure them to rep●ntance , and to bring them to desire and hope for eternall benefits : and sometimes punisheth not their sinnes in this life , because he will sufficiently punish them in hell : and suffers godly men to live in poverty , ignominy , and diverse afflictions , aswell to purge their lighter sins , in this world , as to crowne their goodworkes the more gloriously hereafter . But why GOD loved Jacob. and hated Esau before they had done either good or evill , who will search after the reason ? And this it was at which the Apostle wondred , that , being twinnes , the sons of one Father and Mother , GOD should love the one by predestination , and hate the other by reprobation . And least any man should object , that GOD foresaw the goodworkes of the one , and the evill of the other , the Apostle by way of prevention saith , that this was done , that the purpose of GOD might remaine according to election , and alledgeth or quoteth the words of GOD by Moses , I will have mercy on whom I will have mercy , &c. 3. Who also would not be astonished to consider , that Iudas the traytor should persevere so long in good workes , and in the end of his life to fall and perish : and that the thiefe , who all the time of his life should continue in evill workes , and in the end of his life to be converted , and flee from the Crosse into Paradise ? But thou wilt say , Iudas betrayed Christ , and the thiefe confessed him . This is true , but could not Christ have looked upon Iudas , as he did upon Peter ? and could he not infused that effectuall grace into Iudas , which can be rejected by no hard heart ? and could not Christ have given faith and repentance to both the theeves , as to one , or have suffered both of them to have died in their sinnes , as he did one of them ? and who can give a reason why GOD translated some , least wickednesse should alter their understanding , as is said of Henoch ; and not others , but suffers them to become evill of good men , and to finish their dayes in wickednes . What shall we say of whole Countries , whereof some are sooner , some later called to that faith , without which , none can be saved ? He that hath not beleeved is already judged , saith the Apostle ; and againe , Whosoever calleth upon the name of the Lord shal be saved : But how shall they call on him in whom they have not beleeeved , & c ? These are Gods highest secrets and most deepe , which he hath placed in the abysse of his wisedome , which the Apostle admires , but opens not , when he cryes out , O the depth both of the wisedome and knowledge of GOD how unsearchable are his judgements , and his wayespast finding out ! Who knew the minde of the LORD , or who was his counsailor ? This onely we may kn●w , that there is no iniquity with GOD , and that in the last day there will be none but must confesse and say , Just art thou ô LORD , and just are thy judgements ; and this use we may make of this secret , that no wicked man despaire , nor any good man presume of his salvation : and that good men distrust not of any mans conversion , let them pray for all , and be sollicitous of their salvation : and on the other side , let none though good and holy , grow insolent , considering no man knowes what to morrow may produce : but let every man work● his owne salvation infeare and trembling . Now all these things considered , strive by good workes to make thy vocation and election sure , saith St. Peter : and what these workes are the Apostle St. Iohn tells us , Little children , let us not love in word , neither in tongue onely , but in deed and truth . It is love , without which no man is saved , and with which , no man is condemned ; and love is shewed by workes : when any man , neither out of hope of temporall retribution , or out of extraordinary and inordinate affection to the creature , but in hearty and pure love to GOD and his neighbour , either gives almes liberally to the poore , or forgives injuries to his enemies : and that not onely for a time , but he which endureth to the end shal be saved . Therefore the Apostle saith , Give diligence , that is , be earnest , anxious and sollicitous in the businesse or worke of eternallsalvation . And truly , if there be any probable argument of Gods election , this is it , when a man being more sollicit●●s of his salvation then of any other thing , ceaseth not to pray to GOD for the guifts of true repentance , true humility , perfect love and charity , and perseverance to the end : and not onely satisfied with prayer , but strives to seeke the Kingdome of heaven and the righteousnesse thereof , and to find● it with all his force and strength . DEGREE XIIII . By the Consideration of the Mercy of GOD. THe spirit of GOD in holy Scripture doth wonderfully excell this mercy of His , insomuch as he preferres it before all the rest of His workes , for so saith the Psalmist , The LORD is loving unto every man , and his Mercy is over all his works . We shall easily see the magnitude of this divine attribute , if we diligently consider it , according to the 4. former dimensions . The latitude of Gods mercy consists in this , that GOD , and GOD alone can deliver us out of all our miseries , and this he doth , not for any benefit to himselfe , but out of the love which he hath and beareth to all things created . It is true , that created things can take away some miseries , as bread , hunger ; drinke , thirst ; clothes , nakednes , and knowledge , ignorance , and so of the rest : but no creature can take away all miseries : besides there are some miseries , which are so much the more grievous , by how much the more hidden and inward : and none can give ease or remedy to these , but GOD onely : such are the snares of the Devils , who are many , most subtill , powerfull , and ill affected to us : such also are the errors and blindnesse of the minde , and of an erroneous conscience , which we see not in our selves ; so that oftimes we seeme to be very well , touching the inward man , when as indeed we are in a miserable plight and dangerous : and who can deliver us from these maladies , but onely the Almighty Physician ? And therfore when GOD heales us of these infirmities , and we have no feeling of the cure , we never returne him thanks , and so it may truly be said of us , that GOD is good to the unthankfull and evill : for we scarce know the least part of Gods benefits , neither give him thankes for them with that devotion and humility we ought . Againe , created things not onely take not away all miseries , but some few : and those they take not away from all men , but from a few . It is GOD onely that can deliver all men from all miseries ; and although he doe not take all from all men , yet there is no man , who participates not of some mercy of God , for as King David saith , The earth is full of the goodnesse of the LORD ; and as our Church in the Liturgy saith , O GOD whose nature and property is ever to have mercy , because it belongs to him to take away misery , who wanteth misery , and to him onely it appertaines to free all men from all misery , that onely is free himselfe from all misery ; and who is he , but onely GOD , who is pure act , and the chiefe good , and from whose essence proceeds all blessednesse . O that thou couldst but attaine by thy thoughts what a life is that of GOD thy Father , which is elevated above all misery , and is pure and altogether happinesse it selfe ; how wouldst thou desire to be lodged in his brest , that it might be said of thee , There shall no evill happen unto thee , neither shall any plague come nigh thy dwelling . But thou wilt say , If GOD can take away all miseries from all men , why doth he not so , being a Father of mercies , that is a most mercifull Father ? whence comes it , that so many miseries abound in mankinde under the goverment of a Father of mercies ? why is it rather said , The earth is full of the mercy of the LORD , then the earth is full of misery ? It is true , that GOD can take away these and all miseries , but he onely removeth those , which his wisdome thinketh fit to be taken away . And the wisedome of GOD thinketh it not expedient for men themselves , to take them all away , and that it is sometimes mercy , not to remove misery , that a place may be prepared for greater mercy . The Apostle prayed three times to have the prieke of the flesh taken from him , but was not heard , because Gods power might be shewne in weaknesse . GOD tooke not away from Lazarus the misery of poverty and sores , that with the greater mercy he might be carried by the Angels into Abrahams bosome : and where would there need the worke of mercy from the rich , if there were not poore , hungry , thirsty , naked , sicke , pilgrimes and prisoners , upon whom they should be exercised ? and if there were no tentations of the Devill , where should be the reward for them which withstand them ? if labours and sorrowes were not , where would be the crowne of patience ? and if no persecutors , what would become of the crowne of Martyrdome ? and therfore in this pilgrimage , both of these sayings may be true , that the Earth is full of miseries , because even sinnes themselves are miseries , and great ones ; and the earth is full of the Mercy of the LORD , because conversion of sinners , and many almost infinite spirituall and temporall blessings of GOD , what are they , but continuall and great mercies of the LORD our Creator ? Let us then give thankes to our good GOD , for his mercies , in that , as our tribulations increase in this our pilgrimage , so our comfort increaseth by his mercy to us ; Thy mercy reacheth to the heavens , saith the Psalmist to GOD , because there shall be mercy without misery ; and because mercy shall take away all misery altogether . Now the longitude or length of Gods mercy , is his long suffering or patience , which the Scripture useth to joyne with mercy , as a part or species of it , for so speaketh the Psalmist , The LORD is full of compassion and mercy , long suffering and of great goodnesse . And indeed the long suffering or patience of our most mercifull LORD is very admirable , such as we cannot finde either in masters towards their servants , or in parents towards their children , though both sorts of them be men . 1. And first , GOD is long suffering towards sinners , expecting them with incredible patience , sometimes from their childhood to the extremity of old age , bearing the breaking of his Law , and the tearing of his name ; and in the meane time doing them good from heaven , giving them raine and fruitfull seasons ; replenishing them with food , and their hearts with gladnesse , as the Apostle speaketh . And where will you finde among men , either a master , or a parent so gentle and facile , who if he perceive himselfe to be sleighted or abused by his servant or son , and that they persevere long in this obstinacie , at the last doe not turne them out of dor●s ? But the mercy of the LORD is not overcome by the wickednes of men , but it dealeth patiently with them , not desiring that any should perish , but all men to come to repentance ▪ and even making as though he saw not their sinnes because they should amend . 2. Againe , his patience is seen more , in that many sinners by his grace are drawne out of the lake of misery , and the mire of dregges , and of children of darknesse are made sons of light , and from the guilt of eternall death , to the adoption of the sons of GOD , and called to the hope of the Kingdome of heaven : and though they relapse often to their former filthinesse and ingratitude , yet are they not forsaken by the long suffering of GOD , but are lovingly expected and invited to repentance : and if they shall heartily repent at any time , they are received to a kisse of peace and attonement , and restored to former favour , as the prodigallson was of a most mercifull Father . It was not without cause , that St. Peter ( demaunding of our Saviour how often he should forgive his brother sinning against him ) was thus answered by him , I say not unto thee , unto seaven times , but unto 70. times seaven times , for he would have us do the same , which he himselfe doth in pardoning sinners . And he hath set no bounds to his reconciliation , but onely the end of our life ; for as long as we live , if it be to 100. yeares or upward , yet wee are received at any time before death by a most loving Father , if ( after many relapses ) we seriously repent : there is no repentance comes too late ( if it be serious , and from a heart truely contrite and humble ) to receive mercy from GOD. But yet no man ought therefore to abuse the lenity and goodnesse of GOD , and de●erre his repentance from day to day , seeing no man knowes ▪ what houre or day the soule will leave the body , and appeare before the Tribunall of a most lust ludge : but rather all men should be invited and allured to repentance , by this so great and incredible goodnesse of GOD : For if GOD be so gracious towards sinners ( often relapsing ) how great will his favour be to those , who after they have once tasted of it , can never be drawne to be separated from it , notwithstanding any tentations beating against them ? 3. There is also another admirable patience and long suffering of GOD , which he useth in tollerating the offences of godly men : for GOD of his goodnesse hath made us of enemies , his friends , sons of servants , and heires of his Kingdome , being guilty of eternall death : and yet such is our ingratitude , that we daily render evill for good : for if the Apostle said , In many things we offend all , what may wee say ? who stand in so farre a distance from the Apostles perfection ? for wee talke with GOD in our prayers , and presently we are distracted by our imagination with other thoughts , and as it were turne our backs to GOD : What Master would suffer his servants standing before him , and speaking to him , to turne to his fellow servants , as it were in contempt of him , and to talke with them ? What shall I say of idle words ? of vaine thoughts ? of unfruitfull workes ? of excesse in diet , sleepe , apparrell and play ? of our negligence and loose cariage in our holy service to GOD ? of our omission of brotherly correction ? and of innumerable other offences wherein wee daily offend ; and yet our GOD is good and gracious , and of great mercy to all them that call upon him ; he beares with this rudenesse and incivility , and ( as I may so speake ) this foolishnesse of his children , which certainely men would not indure at the hands of men , for he knoweth whereof we are made , and deales with us , as a mother with her little childe , whom she cherisheth and nourisheth though perhaps it strike her . Yet though GOD beare with many of our offences here , because they doe not so breake the bonds of his love , as to deprive us of the right of our inheritance : yet they shall not goe unpunished in the day of judgement , when we shall give an account of every idle word , unlesse we shall in the meane time wash them away by teares of repentance . But to end this point , GOD is mercifull and long suffering , he will not alwaies be chiding , neither keepeth his anger for ever . The height or altitude of Gods mercy comes next in order to be spoken of , which is taken from the cause moving him to be mercifull , which certainly is most high , and exalted above the heavens , according to that in the Psalme , His mercy reacheth to the heavens ; and Mercy shall be set up for ever , thy truth shalt thou establish in the heavens , which mercy of his differs from that of men , in diverse respects . 1 Some men are mercifull to other , because they stand in need of their helpe , and this is the lowest Degree of mercy , because it reflects upon their owne profit and commodity , as to our Dogges , Horses , and other cattell . 2. Others are pittifull for co●sanguinity or friendship , because they are our children , brethren , friends or familiars , to whom we extend our mercy : and this is a Degree a little higher , and begins to have some reason or resemblance of vertue . 3. Lastly , others are mercifull , because they are their neighbours , and ( in that respect ) men , created by the same GOD out of the same mould : and therefore they make no difference whether they be friends or enemies , good or bad , kindred or strangers : but pitty all alike , whom they know to be created after the image of GOD ; and this is the highest Degree that mortalls can reach unto . But GOD hath pitty upon all things , because they are his creatures , and especially upon men , because they are his images , and more specially yet , upon good men , because they are his children , heires of his Kingdome , and coheires with his onely begotten Son. But if thou wilt demaund , why GOD created the World ? why he made man after his owne image ? why he hath justified the wicked , and made them heires of his Kingdome ? nothing at all can be answered , but because he would ; and if thou askest why he would ? nothing can be said , but because he is good : for goodnesse diffuseth and communicateth it selfe willingly . In heaven hath hee established his mercy , and from his highest habitation , ( from the heart of the Father ) hath it descended and filled the earth , The earth is full of the mercy of the LORD , saith the Psalmist . Therefore as he found matter enough in us to deserve punishment , so hee found enough in himselfe to have mercy upon us . Lift up thy selfe then , and with the eyes of thy mind in that high fountaine of mercy , behold that purity , mixt with no intention of his owne profit ; and when thou hearest the Schoolemaster of all men perswading and saying , Be mercifull as your heavenly Father is mercifull , strive as much as thou canst , to have not onely compassion upon thy fellowservants , but be mercifull to them with that pure affection , which our heavenly Father pitties us . If thou remit an injury to a detractor , or malicious accuser , doe it heartily , committing the offence to perpetuall oblivion ; for our Father forgets our offences saith Ezechiel , and Looke how wide the East is from the West , so farre hath he set our sinnes from us ( saith David ) least they should doe us harme any longer . If thou givest almes to a poore man , understand that thou dost rather take then give , because he that giveth to the poore lendeth upon usury to the LORD , as Solomon saith , and therefore give it humbly , and reverently , not as an almes to a poore man , but as a present to a Prince . If thou sufferest any ill , to profit thy necessitous neighbour , consider how farre short thou comest of thy Lord , who gave his life and blood to doe thee good . So it shall come to passe , that without hope of earthly reward , or any itch of vaine glory , and out of the pure and onely love of GOD and thy neighbour , thou shalt be a good proficient in the Schoole of mercy . In the last place , the depth of Gods mercy comes to be considered , and as the height of it shines chiefly in the cause , so the depth seemes to be sought in the effects . Therefore , that mercy which descends onely to words , hath little depth in it , but may rather be called superficiall : and that mercy is to bee reputed more deepe , which relieveth and refresheth those which are in misery , not onely with comfortable words , but reall deeds and benefits : and that the most deep of all other , which helpeth those which are miserable , not onely by speaking and giving , but in suffering and co-assisting in labours and sorrowes . Now our GOD , of whose mercy is neither number nor end , is by all these wayes mercifull to us . 1. For first , hee hath sent comfortable letters , ( his holy Scriptures ) to us as it is said in the Booke of the Maccabees , we have the holy bookes in our hands for our comfort . And not onely doth GOD speake to us , and promise us ayd and protection by his letters , but by the sermons of preachers , who are ambassadours to us for CHRIST in this pilgrimage . I will hearken ( saith David ) what the LORD GOD will say concerning me , for hee shall speake peace unto his people , and to his Saints , that they turne not againe . 2. Againe , the benefits wee receive by Gods mercy in cu●ing our manifold miseries aswell temporall as spirituall are so many , as that they cannot be numbred : for every where he crowneth us with mercy and loving kindnesse , that is , he compasseth us on every side , with the benefits of his mercy . 3. Thirdly , his mercy descended by the mystery of the Incarnation , to labours , sorrow , hunger , thirst , ignominie , repr●●ches , stripes and wounds , to the crosse and death , to redeeme us from all iniquity , and from everlasting death , due to sinne . C●n there be any abysse more 〈◊〉 to which the mercy of God could descend ? yes , there is , for he did not this out of due debt , but of meere grace : He was offered because hee would , saith Esay ; for who compelled the Son of GOD ( who thought it no robbery to bee equall with GOD ) to take on him the forme of a servant , to make himselfe poore for us , that we through his poverty might be made rich : and to humble himselfe to death , even the death of the Crosse , to quicken and exalt us ? certainely it was onely his love that forced him , his onely mercy compelled him . And yet there is another thing more deep , a deeper degree : for in this worke of our salvation , hee would have us communicate and participate in his glory and honour . The Angels song seemed to be a fit division , Glory to GOD in the highest , and peace in earth , the honour to GOD , the profit to men : but the mercy of GOD would have all the profit to be ours , and the honour part his , part ours . 4 Lastly , the mercy of GOD is most profound and deepe towards men , especially good men and fearing GOD , in regard that this mercy exceeds the affection of Father or Mother , then which , upon earth wee finde none greater : Can a woman forget her child ( saith the Prophet Esay ) and not have compassion on the Sonne of her wombe ? though she should forget , yet will I not forget thee , And the Psalmist , Like as a Father pittieth his owne children , even so is the LORD mercifull to them that feare him . And least any should say , that there may be parents found , whose love is sometime changed into hatred , The mercifull goodnesse of the LORD endureth for ever and ever , upon them that feare him : and for the continuance of this his mercy , the Apostle maketh us secure , when he calls GOD The Father of mercies and GOD of all consolation : and therefore hee is not onely a Father of them that feare him , but a most mercifull Father , and most ready to comfort his children : for hee taketh away and easeth them of the miseries of their afflictions and tribulations , which hee judgeth fit to deliver them from , and in that respect shewes himselfe a Father of mercies : and in those miseries which he thinketh not expedient for them , to be taken away , hee endueth them with unspeakeable comfort , whereby they may beare them with ease : and in that regard , hee declares himselfe to bee a GOD of all consolation . Now the Apostle calleth him the GOD of all consolation for two causes . 1. Because GOD knoweth how to comfort his in every kind of tribulation , which certainely the world cannot doe , because it oftimes understands not the cause of the affliction : and therefore it was , that Job called his friends miserable comforters , because they knew not the cause of his disease , and misapplyed the cure . Or else sometimes the tribulation is so great , that no humane comfort can asswage it : but GOD is a most wise and omnipotent Physician , hee can cure any disease ; and therefore the Apostle saith , that he comforteth us in all our tribulation 2. Secondly , GOD is called GOD of all Consolation , because hee knoweth how to comfort us so plentifully , that it is better to suffer tribulation with such comfort , then to want both : as in the case of Martyrdome . Therefore no mervaile if the Apostle said I am filled with comfort , and am exceeding joyous in all our tribulation : and againe , Which comforteth us in all our tribulations , that we may be able to comfort them which are in affliction . And what thinkest thou of this so large , deepe , daily , pure and immense mercy of GOD , who needs none of our goods , and yet out of the abundance of his love , is so sollicitous of his poore servants , as if all his good depended on them ? What thankes therefore wilt thou returne to him ? what canst thou ever doe , to avoyd the staine of ingratitude for such mercy ? at the least endeavour asmuch as thou canst to please him . And because it is written , Bee mercifull as your heavenly Father is mercifull , and Love thine owne soule : begin first carefully to finde out the miseries of thine owne soule ; for the miseries of the body are obvious enough , and there is no need to admonish a man to pittie his body : for if it want meate or drinke but one day , or sleepe but one night , or by chance receive a wound , presently we bewaile the case of it , and seeke remedy for it . But the soule may fast whole weeks without food , or lye languishing with infirmities , or peradventure lye dead , and no body lookes after it , no body hath compassion of it . Therefore visite thy soule often , examine the severall powers of it , whether they be well or not , whether they profit in the knowledge and love of the true good : or on the other side , whether it be ill affected with ignorance , or languish with concupiscences of diverse kinds ; whether the mind be blinded with malice , or the will corrupted with the disease of hate or pride : and if thou findest thy soule in this evillstate , call unto GOD and say , Have mercy upon me ô LORD , for I am weake . Seeke spirituall Physicians , and use remedies in time . Then pitty other poore soules , where of a number perish , and yet CHRIST died for them . O if thou didst but know and well weigh the price of soules , that is , the pretious blood of the Son of GOD ; and withall the exceeding great slaughter of them by the infernall wolves , and roaring Lyons , the Devils : certainely thou couldst not choose but with all thy heart take compassion on them : and labour aswell by prayer to GOD , as by all other meanes to obtaine their deliverance . Lastly , have compassion also upon the corporall necessities of thy neighbour , and that not in word onely , but in workes and truth , remembring alwaies , that Blessed are the mercifull , for they shall obtaine mercy . DEGREE XV. By the Consideration of GODS Justice , compared with a Corporall magnitude . THe Iustice of GOD in holy Scriptures is taken foure wayes . 1. For Vniversall Iustice or Righteousnes , which containes all vertues , and is the same with sanctity or goodnesse , The Lord i● righteous i● all his waies , and holy in all his workes . 2. Secondly , it is taken for Truth or faithfullnes , as in another Psalme , That thou mayest be justified in all thy sayings . 3. Thirdly , for d●stributive Iustice , Iustice in rewards , according to that of St. Paul , A Crowne of righteousnesse is layd up for me , which the Lord the righteous Iudge shall give me at that day . 4. For revenging Iustice . Iustice punishing offences ; as it is in another Psalme , Vpon the ungodly he shall raine snares , fire and brimstone , storme and tempest , this shal be their portion to drinke . The greatnesse therefore of this divine Iustice will appeare the better , if we consider the latitude of universall Iustice : the length of it , that is , his truth and faithfulnes ; the height of it , in Gods distributing rewards in heaven : the depth of it , in scourging the wicked with eterna●l punishments in hell . To begin with the latitude . That is said to be universall Iustice or Righteousnesse in men , which disposeth a man to carry himselfe in all his dealings , according to all Lawes : and by that , hath in him all vertues , aswell theologicall as morall . But there is one vertue above the rest , which containeth all other vertues , and commands and rules the acts of them , directing them to the last end , and this is called love ; which vertue , although in it selfe it be but particular , and but one of the Theologicall vertues , yet it may be truly called universall , for it disposeth a man to behave himselfe well , both to God and towards his neighbour , and thereby fulfilleth the whole Lawe ; for so speaketh the Apostle , Love doth not evill to his neighbour : therefore is Love the fullfilling of the Lawe : and he that loveth another , hath fulfilled the Law. And therefore St. Angustine saith , Love begun , is Righteousnes begun : Love increased , is Righteousnesse increased . Great Love is great Righteousnes : perfect Love is perfect Righteousnes . Now in GOD are all vertues which presuppose no imperfection : and instead of those which presuppose imperfection , there is some what far better and more excellent : where by it is , that no goodnesse is wanting to him , but rather ●o great and infinite goodnes and holines , as that he may be justly stiled , onely good , onely holy . And therefore it cannot be ●aid that there is faith in GOD ( a ●heologicall vertue ) because 〈◊〉 is the evidence of things which are not seene : but GOD seeth all things : neither may Hope be said to be in GOD , for hope is an expectation of things to come , and that which is seen is not hope : but GOD expecteth nothing , because he enjoyeth all things from eternity . Repentance for sinne is not in God , because God cannot sinne . Humility is not in God , because this vertue keepeth a man backe , least he vainely ascend above himselfe , and causeth him to keepe his own station : but God hath nothing above himselfe to ascend unto , being the most high . But most ample love , and almost infinite and immense is in God , for he loveth himselfe with infinite love , because hee onely perfectly knoweth infinite goodnes , which is his owne essence : he also loveth all his creatures , Thou lovest all things which are , and hatest nothing that thou hast made , saith the Wiseman : for God knoweth by his wisedome to sever evill from good , that is , defect from nature , even in Devils , and the worst of men : and nature hee loves , because he made it , defect he hateth , because he made it not . Lastly , love is so true in God , as that he would be called by that name ; God is love saith St. Iohn . But our love compared with his , is most streight and little . There are very many things which we love not , because we know them not : many of those things also which we know , we love not , because we easily discerne not good from evill in them : and we love not many good things well , and in that regard with true love , because we are evil our selves , and rather leane to concupiscence , then to love . And we love God but with an unperfect love ; not onely because we love him not so much as his goodnes deservs ( to which measure or perfection of love , the Angels themselves attaine not ) but also because we love him lesse then we should , and lesse also then we might , if we would give our selves more carefully and diligently to prayer and meditation . This verture of love is accompanied in GOD with many other vertues , as with singular magnificence , liberality overflowing , goodnes , humanity , patience , long suffering , more then fatherly gentlenes , truth & faithfulnes never failing , mercy filling heaven and earth , most upright justice and impartiall : lastly , most pure holines , and so cleare , that the Starres are not cleane in his sight , and the Cherubims astonished at it , cry Holy , holy , holy , Lord God of Sabaoth . Oh that thou wouldst consider this seriously , with what feare and trembling wouldst thou performe thy prayers and praises to him ? But to proceed to the rest . The longitude of the divine Justice consists in truth and faithfulnes . Of his faithfulnes wee read in diverse places of Scriptures , Thy faithfulnes reacheth to the clouds saith the Psalmist , and Faithfulnes is the girdle of his reynes , saith the Prophet Esay . Great is thy faithfulnes saith Jeremy God is faithfull saith the Apostle in diverse places : He abide the faithfull , and He is faithfull that promised . He is faithfull and just saith St. Iohn , and King David , God is righteous or faithfull in all his waies : that is , the promises of God pronounced by the mouthes of his Prophets many ages since , never shall , never were voyd , or of no effect , but are more sure and stable then heaven and earth , for so saith our Saviour , Heaven and Earth shall passe ▪ but my words shall not passe : and It is more easie that Heaven and Earth should passe away , then tha● one title of the Law should fall away ; where our Saviour understands by the Law , the truth not onely of his commandements but of his promises ; for whatsoever God hath commanded , are either to be kept , or those to be punished that breake them : and what he hath promised , are established with everlasting stability : The word of our God shall stand for ever saith the Prophet Esay ; and the Apostle , God is true and every man a lyar , and againe , It is impossible for God to lye ; the reason of which speech is , because he can neither be deceived , being wisedome , nor deceive being goodnesse , nor faile , being omnipotence . But Men , although wise , good and mighty , may be deceived , and deceive : because they neither know all things , nor can performe all things which they can ; for though they be good when they promise , a while after , they may become evill , and not willing to performe their promises . Wherefore if thou be wise , put thy confidence in God alone , cleave onely to him , and cast all thy care on him alone ; Walke humbly and carefully with God , and he wil be carefull of thee ; take heed that thou offend not his justice , and his mercy will ever protect thee , neither shalt thou need to feare what the Devill or man can do against thee . The altitude or height of Gods Iustice is seene in the retribution of the heavenly reward , which hee as supreme Iudge hath prepared for those which live well and godly ; and we shall soone know what the height of this Iustice is . 1 If we compare the Iudge God , with men Iudges . 2 If we compare reward with reward , that is , the reward which God gives , with that which men usually give . 1. Men Iudges , and Princes too , have many lets or hinderāces from fully rewarding those which serve them : For first either they cannot , for want of sufficient meanes to reward every ones deserts : 2. Or either they know not the merits of their followers , or cannot justly value them : 3. Or out of the wickednesse and covetousnesse of mind , or some other perverse affection , they will not duely reward them which deserve : 4. or lastly , either they which should give , or they which should receive their rewards , are prevented by death from giving or taking : But God gives to all good men , not onely according to their desers , but above them ; for what more meane desert can be imagined , then to give a cup of cold water to a thirsty soule ? yet GOD hath promised that this small worke of mercy shall not loose its reward : and the largenesse of the reward S. Luke describeth , Good measure , pressed downe , shaken together . 1 Nor is there any danger , that GOD will not be of ability to performe with us , being Lord of all things , and can by a word speaking increase and multiply all things infinitely . 2 Neither is it to be feared , that GOD should be deceived in the number or value of our deserts , being the most wise , and all things lying open to his eyes , and he searching the reynes and hear●s of his well doing servants , and understands , with what minde , intent , fervor and diligence they have done any thing . 3 Neither may any suspect , that GOD hath any evill meaning to defraude his poore servants and children of their just reward , being faithfull in all his words . 4 Lastly , he cannot dye , being immortall , and all things live to him , so that there is no danger , that any shall be prevented or hindered by any meanes from receiving their due rewards : and therefore in all these respects , it is most safe to transact with GOD , as amost just Judge , and a dangerous and foolish thing , to put any confidence in man , or to expect from them , any just recompence for our paines and labour . 2. Let us now compare rewards with rewards , divine with humane , heavenly with earthly ; and I would demand what it is that men can retribute to those , who all their lives long labour for them , breaking many nights sleepe , and putting their lives in danger for them ? O the blindnesse of men ! what can men repay , but small , base , transi●●ry , and things of small continuance ? But GOD giveth , great , sublime and eternall things , and yet those are much hunted after , and these despised . St. Chrysostome compares Palaces , Cities , and the Kingdomes of this world , which worldlings so much admire , to those brittle fabriques , which children make of chalke or clay , which being made by them with much labour , are derided by those of elder growth , and are spoiled with the kicke of a mans foot : and so are all those great & stately Palaces , Towers , Castles and Kingdomes , but cotages of lome , in respect of the celestiall and eternall and derided by the Angels , and easily subverted by our heavenly Father ; whereby we may understand , that all earthly things are altogether vaine and transitory : which although there be but few , who now consider it , yet all of us at the last day , shall fully understand how little they have profited us : and St. Hilary confirmes this , when he saith , The day of judgement will discover how vaine , and how little worth all these things have beene . But let us more narrowly looke and consider , what manner of rewards Gods are , which are so sleighted of most men in respect of these petty earthly recompences . I First , in that heavenly Kingdome , there shal be all the good things which may be desired ; for they which shall inherit that Kingdome shall be blessed : and blessednesse is a perfect accumulation of all good things heaped together . There shall be all the good things of the mind , Wisedome and vertues : of the body , beauty , health and strength : externall good , riches , pleasure and honour . Lastly , all these shall be in full perfection and eminencie . For GOD who shewed his power in the creation of the World of nothing : and his wisedome in governing and providence : and his love and goodnes in the redemption of mankinde , by the mystery of the incarnation and passion of his Son : will then manifest the magnificence of his glory , and the munificence of his bounty , in the distribution of rewards , prizes and crownes to those , who have triumphed here over their enemy the Devill . And this wisedome shall not be a speculation of the divinity in things created , but the very open vision of the essence of God , the cause of all causes , and of himselfe the chiefe truth , by which most resplendent sight , the soules of the Saints shall shine with so cleare a light , as that St. John speaking of that future glory saith , We shal be like him , because we shall see him as he is . From this excellent wisedome shall proceede love so ardent , as that adhering alwaies to that chiefe good , it neither will nor can beseparated from it . So that the whole soule , and all the powers of it shall ever remaine in this excellent state and condition . The body shall shine as the Sunne , as our Saviour speakes , and that shall be its beauty : the health of it shal be immortality : the strength , impassibility : lastly the body , which is now a creature , shall then be spirituall , that is , obedient to the command of the spirit , so that it shall surpasse the winds in agility , and pierce even walls with its subtilty . The riches of it shall be , to want nothing , as also to possesse all things in and with God , for he shall make him ruler over all his goods . What shall I say of pleasure ? seeing it is said , They shal be satisfied with the plenteousnes of thy house , and thou shalt give them drinke of thy pleasures as out of theriver : now what mind can conceive the delight of enjoying the chiefe happinesse ? of seeing beauty it selfe ? of tasting pleasure it selfe ? of entring into the joy of our Lord , that is , being made partakers of his pleasure , which makes him happy ? Now the honour and glory of the Saints exceeds all that can be spoken : for in the Theatre and view of the whole world , of all men and Angels , shall the Saints be praysed and crowned by GOD himselfe , which exceeds all honour , and shall be placed in Christs throne , as partakers , or partners of his Kingdome : for so we read in the Revelation , To him that overcometh will I grant to sit with me in my throne , even as I overcame , and sit with my Father in his throne . And if to all these we will adde eternity as an unspeakeable seasoning and relish to them , who then can conceive the greatnesse of this heavenly happinesse ? and all this , which we cannot conceive by thought , we shall finde to be true , by possessing , if by our sober , just and godly life , we shall attaine to that blessed Countrey : for certainely , those good things shall endure for ever , which the servants of GOD by his grace shall procure , with a little labour here . What sayest thou then ? hadst thou rather please thy selfe with children , in framing these little buildings of lome , then to strive to get possession of an everlasting Kingdome ? art thou better contented to delight thy selfe with the pleasures of beasts , ( which is horrible to thinke ) then to enjoy the ineffable joyes which the Angels ? GOD by his mercy forbid , rather pray to GOD , to give thee his feare , and that the obedience of his Law may be more sweet unto thee then the honey and the honey combe , and that crucifying the flesh with the concupiscences thereof , thou mayst aspire to the spirituall and everlasting delights of his Paradise : and pray to him , to give thee grace , to follow the steps of thy Saviour Christ , who was meeke and lowly in heart , Who when he was reviled , reviled not againe , when he suffered he threatned not ; and that he would give thee grace , to live soberly , justly and piously in this present world , that thou mayst with some boldnesse expect and wayt for that blessed hope , even the coming of the glory of the great GOD , and of our Saviour the Lord Iesus Christ . It remayneth , that we consider the justice which GOD executeth , in punishing sinners , in the 〈◊〉 a●yss● of hell : which if we will doe seriously , we shall understand that to be very true which the Apostle tells us , It is a fearefull thing to fall into the hands of the living God. For to ( follow the order which we held in his rewarding justice ) GOD the just Iudge punisheth the very least offences , such as every idle word , as we reade in the Gospell , Of every idle word that men shall speake , they shall give account thereof at the day of judgement . Now , there are many faults which men punish not , either because the offenders make resistance , or escape by flight ; or because they are ignorant of the committing of them , and want sufficient proofes to convict the malefactors : or because they are corrupted with bribes , or favour , so that they will not punish them : or else they themselves are as wicked as the offenders , and so connive at them : But GOD is omnipotent , so that no man can withstand him : and is omnipresent , so that none can be hid from him , Whither shall I goe ( saith David ) from thy spirit , or whither shall I goe from thy presence ? If I climbe up into heaven thou art there , if I goe downe to hell , thou art there also . Againe , GOD is most wise , and knoweth all things , even in the most secret and inward corners of the heart : neither stands he in need of witnesses to prove the faults of men , when their owne consciences are instead of a thousand witnesses to him . Lastly , no bribes nor favours can corrupt his justice , because hee needs none of our goods , nor feareth our favour or displeasure . It remaines then , that there is no sinne , neither great nor little , grievous nor light , that can escape the revenging justice of GOD , unlesse it be washed away before by repentance : for by how much the more plentifull his mercy is towards us now in pardoning , by so much the more rigid and severe will his justice be after this life in revenging . Of this time of repentance the Prophet Esay speaketh , In an acceptable time I have heard thee , and in a day of salvation I have helped thee , which the Apostle thus expounds , Behold now is the accepted time , behold now the day of salvation . And of the other time , after this life , the Prophet Zephaniah speakes thus , That day is a day of wrath , a day of trouble and heavinesse , a day of destruction and desolation , a day of obscurity and darknesse , a day of clouds and blacknesse . And not onely shall all sinnes be punished , but they shall be punished with horrible torments , which wil be so great , as scarce any man can imagine : for as the eye hath not seene , nor the eare hath not heard , nor hath it entred into mans heart , what the LORD hath prepared for them which love him : so likewise hath not the eye seen , nor the eare heard , nor hath it entred into mans heart , what GOD hath prepared for them which hate him : for the miseries of sinners in hell shall be great , 〈◊〉 , and pure , that is not tempered with any comfort , and ( which infinitely addes to their misery ) they shal be for 〈…〉 shall I say be many , beca●●e every power of the soule , and every sense of the body shall have their severall tormentors : weigh well the words of the chiefe Iudges sentence in the Gospell , 〈◊〉 from me ye cursed into everl●sti●● fir● . [ Depart ] ( saith he ) that is , separate your selves from the society and company of the blessed , deprived for ever of the vis●●n and sight of GOD , which is the chiefest and most essentiall happinesse , and the last end for which ye were created , [ Ye cursed ] that is , hope not hence forth for any kind of blessi●● , for ye shall be deprived of all spring or growth of grace , of all hope of salvation ; the water of wisedome shall no more raine upon you , nor the 〈◊〉 of good inspiratio●● the 〈◊〉 of heavenly light 〈◊〉 no more shi●e upon you : 〈…〉 of repentance shall bud 〈…〉 more in you , nor the 〈◊〉 of 〈◊〉 , nor the fruit of good w●rkes shall not grow in you , for the Sun of my favour shall rise no more upon you hereafter : you shall not onely want spirituall good things but corporall : nor eternall onely , but temporall : you shall injoy neither riches , delights nor solace , but ye shall be like the figgetree , which being cursed by me , dryed up immediately . [ Into fire ] that is , into a f●●nace of burning and unquenchable fire , which shall take hold of all your members , and torture them with unspeakable paines . [ Everlasting ] that is , into a fire which needs no supply of fewel to make it burn ever , but is kept burning at the appointment of the omnipotent GOD , that as your sinne will never be blotted out , so your punishment shall never be ended : and therefore the Prophet Esay most justly demandeth , Who shall dwell with the devouring fire , who shall dwell with the everlasting burnings ? as if he should say , no man shal be able to beare them patiently ; but though they be impatient and desperate , beare them they shall , and he addes , Their w●rme shall not dye , neither shall their fire bee quenched , which words our Saviour diverse times repeats in S. Marks Gospell , for there shal be added to the t●rments of fire , the worme of conscience , and of remembrance of this time , wherein the wicked might ( with a little labour if they had beene willing ) have escaped their punishment , and have injoyed everlasting comfort . And least any should imagine , that the damned by changing of place , may receive any ease , heare what our Saviour saith , Binde him hand and foot , and cast him into utter darkenesse : there shal be weeping and gnashing of teeth . Therefore , those miserable creatures being bound hands and feet in everlasting bonds , shall lye for ever deprived of the light of the Sun , Moone and Starres , boyling in the heate of fire , weeping and mourning , and gnashing their teeth for madnesse and desperation . And they which are cast into this horrible and disconsolate place , shall not onely suffer the intollerable paines of hell , but all kind of penury and want , together with shame , ignominie and confusion ; for in a moment of time , they shall loose their possessions and riches , and bee brought to such want , that they shall beg with the glutton in the Gospell one drop of cold water , and shall not obtaine it . And these proud and high minded men , which in this life were impatient of any injury , and prefer'd their honour before all other things , shall in the presence of all men and Angels ( a greater never was or will be ) see all their offen●●● openly revealed , though they were committed in darknesse , or though they were hid in secret 〈◊〉 of their hearts ; for ●s ●he Apostle saith , When the LORD shall come , who will lighten things that are hid in darknesse , and make the counsels of the heart manifest , and then shall every man have praise of GOD : and without doubt , every wicked man shall 〈◊〉 dispraise and condemnation : and so great shal be the rebuke and confusion of wicked men in that assembly , that St. Bernard is confident , that this wil be the most grievous punishment of all others , especially to hypocrites , and proud men , who accounted honour their GOD or Idol in this World. But if these fore-mentioned losses , pains and shame , might either have an end , or some kind of comfort mingled with them , as the miseries of this life have , they might in some sort be accounted more tollerable . Now since it is without all doubt most certaine , that as the happinesse of the blessed is to continue for ever , without mixture of misery , so the unhappinesse of the damned shall for ever be without any temper or mixture of comfort : they must necessarily be accounted blind and foolish , that labour not with all their might and strength to come to the Kingdome of heaven and heavenly blessednesse , through all tribulatious and perills , infamie and death , all which the Apostle calls , but light and momentanie . And if any should happily mervaile , why a most mercifull GOD hath appointed so sharpe and lasting punishments for the sins of men which quickly passe away , and seeme not so grievous , let him heare St. Augustine , whosoever thinkes this condemnation too much or too unjust , cannot measure how great the iniquity was in sinning , when there was such a facility not to have sinned : and againe , Who can sufficiently declare , how great a sinne it may be , not to obey in an easie matter , and in the command of such a power , and so great a punishment terrifying ? this he speakes of Adams sinne , but there is the same reason for all sinnes : for if we will weigh with just balances , we shall finde that all sinnes and offences are most grievous in three respects . 1. First , it is a fearefull thing that the creature should not obey the Creator , confidering the dignity of the Creator , is infinitely distant from the basenesse of the creature . 2. If the commands of the Creator were heavy and hard , yet the creature is bound to obey them ; but his Commandements are not grievous saith St. John : and our Saviour saith , that his yoke is easie and his burden light : how great an offence is it then that the wormes of the earth should not obey their Creator in so easie a matter ? 3. If GOD had not threatned sinners with the punishment of everlasting death , man perhaps might have covered his sinne with excuse : but since GOD , by his Prophets and Apostles hath so perspicuously denounced everlasting punishment for sinne , who can excuse the contumacie of offendors ? 4. Lastly , if the faults of the damned were not eternall , we might mervaile , why the punishment of sinne should be everlasting . But , forasmuch as the obstinacie of the damned is eternall , why doe we mervaile , though their punishment be eternall ? And this obstinate will in evill , which shall be common with the damned and the Devils , this perverse and averse will from GOD , which will ever remaine immoveable and firme with them , causeth just and holy men to abhorre sinne more then hell . Edmer the English man writeth thus of Anselme , My conscience beares me witnesse , I lye not , I have often heard him professe , that if he should see on this side the horrour of sinne , and on that side the paine of hell , and that of necessity he must be plunged in one of them : he had rather choose hell then sinne . Another thing he was woont to say , no lesse wonderfull , That he had rather be in hell pure from sinne and innocent , then reigne in heaven defiled with the spot or staine of sinne . If this holy man so spake , and thought , because ( being enlightned by GOD ) he knew , that the grievousnesse of sinne was greater then the paines of hell : how much more GOD , who searcheth the wickednesse , filthinesse and perversitie of sinne to the bottome , and will most justly punish and judge it , to be most worthy of that punishment , which he hath appointed for it from eternity ? Therefore be not deceived , erre not , be not like to those who professe themselves to know GOD , but deny him by their workes : for many have saith , but in habit , not in act , like a sword hidden in a scabbard . If they would beleeve in act , and by beleeving would seriously consider , that GOD is faithfull and just , and without doubt hath prepared grievous torments for the wicked , never to have end , nor to be tempered or qualified with any comforts : it could not be , that they should consume their time as they do , drinking iniquity like water , that is , so easily , so without feare , yea with much pleasure and delight , without any reluctancie , as if there were a reward , not a punishment due to sinnes and sinners . But let us all beleeve most assuredly , and by beleeving seriously consider , that GOD in this life is a Father of mercies , and ready to pardon the sinnes of all truly penitent : and withall , that the same GOD after this life , wil be altogether a GOD of vengeance , and will inflict that punishment upon unrepentant and obstinate sinners , which he hath prepared , and commanded to be preached and foretold by his Prophets and Apostles , and left upon record in writing for the information of posterity . For so it will come to passe , that by feare of intollerable paines , and the hope of great rewards , ( as lifted up by two wings ) we shall securely passe and escape the perills of this life , and come and attaine to rest and life eternall , and that through the merits of our Lord and onely Saviour Iesus Christ , Amen . The end of the Booke . A TABLE OF the Degrees , or Ascents to God-ward . 1 BY the Consideration of Man , fol. 1. 2 By the Consideration of the Greater World , fol. 29. 3 By the Consideration of the Earth , fol. 55. 4 By the Consideration of Water , especially of Rivers and Fountaines , fol. 77. 5 By the Consideration of the Ayre , fol. 107. 6 By the Consideration of Fire , fol. 127. 7 By the Consideration of Heaven , the Sun , Moone and Starres , fol. 157. 8 By the Consideration of the reasonable soule of Man. fo . 185. 9 By the Consideration of Angels , fol. 213. 10 By the Consideration of the Essence of GOD , fol. 239. 11 By the Consideration of the greatnes of Gods power , f. 272. 12 By the Consideration of the greatnesse of the Speculative or Contemplative Wisedome of GOD , fol. 297. 13 By the Consideration of the Practicall or Operating Wisedome of GOD , fol. 315. 14 By the Consideration of the Mercy of GOD , fol. 358. 15 By the Consideration of GODS Iustice , fol. 385. FINIS . July 31. 1637. Perlegi librum hunc cui Titulus est ( IACOBS LADDER ) nec in eo quicquam reperio quò minùs cum utilitate publica imprimatur . SA . BAKER . Notes, typically marginal, from the original text Notes for div A08025-e410 Psal . 49. 20. Iob. 35. Iob 5. 14. 12. 25. Es . 59. 10. Act. 1. 11 Ex. 19. 21 1. 1 Chro. 16. 11. 22. 19. Am 5. 4. 6. 2. 1 Chro. 28. 9. 3. 2 Chro. 20. 3. 30. 18. 34. 3. Ps . 27. 9 16. 9 4. Deut. 4. 29. &c. Ps . 9 10. 69. 33. Esay 45. 19. La. 3. 25. 5. Acts 17. 1. 2 Chro. 19. 3. 〈◊〉 27 , 6. 1 Chro. 15. 13. 2. Sap. 1. 1. Mat. 5. 8. Ephes . 5. 5. 3. I am . 4. 6. 1 Chro. 13. 9. 4. Eccle. 25. 11. Ps . 14. 1. 5. Esay 55. 6. Iob. 33. 26. Ps . 63. 1. Psa . 78. 9. Esay 43. 8. Lam. 4. 14. Deut. 28. 29. Psal . 135. 15. 1. Eccles . 3. 11. 2 Cor. 4. 4. Ephes . 6. 12. 2 Tim. 4. 10. 1 Iohn 2. 15. Tob. 2. 10. Phil. 3. 8. Esay 59. 10. Ps . 38. 10 2. Esay 5. 3. 4. Ier. 5. 23. 1 Kings 14. 4. verse 21. Mat. 13. 14 , 15. Ephes . 4. 18. 5. Luke 12. 15. Ps . 30. 6. 6. 2 Kings 6. 20. Eph. 1. 18 Es . 42. 18 Num. 24 4. 10. 1. 18. Exod. 33 20. 1 Cor. 13 12. Ps . 77. 5 Sap. 13. 1. 1 Cor. 9. 20. 1 Cor. 13 Notes for div A08025-e8970 Act. 17. 28. 1 Pet. 3. 7. Heb. 1. 3 1 Tim. 6. 16. 2 Cor. 3. ● : Cant. 1. 3 Ps . 16. 9. Ps . 69. 33 Ps . 105. 4 Lam. 3. 25. Esay 55. 6. Sap. 1. 1. Deut. 4. 29. Ps . 84. 7. 2 Cor. 12 4. Sap. 13. 5. Ro. 1. 20. Eze. 40. Ps . 120. &c. Notes for div A08025-e10220 Deut. 4. 9. 1. Deut. 32. 6. Iob 10. 11. Ps . 119. 41. 139. 4. 2 Mac. 7. 22 , 23. Mat. 23. 9. 9 Conf. 6 Ps . 119. 94. 2. 3. Gen 3. 19. 18. 27. 1. 1. 1 Cor. 4. 7. Gal. 6. 3. Lib. 3. ad Quirinū . 1 Cor. 1. 31. 2 Cor. 10. 17. Phil. 2. 6 , 7 , 8. Math. 11. 29. Iam. 4. 6. 3. Gen. 1. 26. Io. 4. ●4 . Homil. in exam . 10. 1 Io. 1. 5. Es . 6. 3. Lev. 11. 4. 4 Mat. 5. 48. 1. Sap. 7. 10 11. 2. De na . et gra . c. 70. Rom. 13. 10. 1 Io. 2. 5. Ps . 42. 20. 2 Cor. 5. 7. 4. 1 Io. 3. 2. Mat. 25. 21. Luke 22. 29. 2. Math. 4. 10. Ps . 86. 5. Math. 11. 30. 22. 37. Ps . 19. 10. Ia. 1. 12. 1 Cor. 2. 9. Es 64. 4. Orat. 2. in Pasch . 1. Ecclus. 1. 2. Es . 40. 12. 2 Chr. 6. 18. 2. Ecclus. 1. 2. Psa . 107. 38. Ge. 15. 5. 22. 7. Dan. 7. 10. Sap. 14. 10. Tit. 1. 2. 2 Cor. 7. 4. 1 Cor. 15. 41. Rom. 11. 33. Mat. 5. 8. 1 Cor. 13 12. 1 10. 3. 2. 1 Cor. 15 28. Ps . 37. 4. 11. 2 Cor. 7. 4. Ps . 94. 19. Mat. 7. 16. Apoc. 18. 21. Iam. 3. 5. Exo. 15. 11 ▪ Ps . 136. 4 1 Tim. 6. 15. Ion. 2. Dan. 5. Marke 4. Es . 40. 17 Ro. 8. 31. 1 Pet. 5. 6. Heb. 10. 31. Ps . 92. 4. Ecclus 9. 8. Sap. 13. 3. Ps . 42. 2. 2 Cor. 5. 6. Ps . 116. 9. Gen. 17. 1. Psa . 115. 16. 1. Ps . 93. 2. 104. 5. 2. Ge. 1. 29. 3. 1. 1 Reg. 4. 21. 26. 9. 28. 10. ●● . 27. 11. 3. Ecc. 2. 11 Ps●l . 73. 24. 25. Ps . 18. 2. Sap. 5. 6. 7. 8. 9. 2. Mat. 7. 24. Ephes . 3. 18. Rom. 8. 35. Ephe. 6. 12. Rom. 8. 38 , 39. Ps . 104. 14. 27. 28. Mat. 6. 26. Act. 14. 17. Ge. 1. 11. Dan. 3. 76. 1 10. 4. 7. Ga. 5. 19. 3. Agg. 2. 8. Apoc. 21. 18. 19. 21. Mat. 19. 21. Luke 12. 33. Es . 66. 24 Mar 9 ▪ 46 Luke 12. 15. Iam. 5. 1 , 2 , 3. Ps . 144. 15. 1. Ps . 51. 7. Es . 43. 25 Luke 5. 21. 10. 7. 38. Ezec. 36. 25 Ps . 51. 7. Es . 1. 18. Lib. de pr. SS . cap. 8. Ps . 68. 9. L. 9. Conf. c. 1. Io. 4. 13 , 14 Eccl. 1. 8. 4 Act. 4. 32. 10. 17. 20. 22. 23. Eph. 43. 4. 1 Cor. 10. 3. 4. 6. 17. 5 Io. 4. 14. Luc 11. 13. Io. 17. 4. Phil. 2. 8. Ps . 51. 10. 11. 12. a Ps . 35. 9. b Eccl. 1. 5. c Ier. 2. 13. Exo. 3. 14. Act. 17. 28. 1 Tim. 1. 17. 6. 16. Heb. 1. 3. Luc 6. 35. 2 2 Macc. 8. 3 Ps . 104. 29. 10. 5. 26 ▪ N●mb . 14. 28. Jer. 2. 13. Mal. 3. 6. Num. 23. 19. Ecclus. 1. 5. Rom. 16. 27. Col. 2. 3. Io. 14. 21. Iohn 14. 21. 24. Iob 28. 28. 1. Luke 18. 1. Luke 21. 36. 1 Pet. 4. 7 Luke 11. 9. 10. 13. Psa . 119. 135. 1 Io. 3. 1. 2 Cor. 11 28. Phil. 3. 20. Gala. 2. 20. 2. 3. 1 Cor. 9. 22. Es . 12 4. Gen. 3. 9. 10. 11. Sap. 10. 1. Ezec. 18. 23. Ier. 3. 1. Eze. 33. 10 , 11. Ps . 103. 11. 13. 17. Ps . 34. 8. 73. 1. Es . 49. 15 Lam. 3. 25. 2 Cor. 1. 3 , 4. Li. 2. de voc . gent. c. 26. Eph. 5. 1. 2. Deut. 4. 24. 5. 25. Hebr. 12. 29. Exo. 3. 2. 19. 18. Act. 2. 3. 1 Cor. 3. 12. Sap. 14. 9. Ps . 5. 5. Morael . li. 32 ▪ c. 24. Phil. 2. 6. 7. 2 Cor. 8. 9. Lu. 958. 1 Pet. 2. 23. Phil. 2. 8. Mat. 12. 36. Ps . 19. 7. 2 Cor. 6. 14. Ecclus. 21. 2. 2. Conc. 2. in Ps . 70. Mat. 5. 19 Ecclus. 26. 15. Esa . 56. 5. 5. De S. Virginit . cc. 24. 25. Io. 15. 13. Dan. 12. 3 Apoc. 14. 3. 4 , Mat. 25. 34. Mat. 10. 42. Luc. 18. 41. Psal . 118. 18. 3. 1 Ephes . 4. 18. Math. 15. 14. 23 16. Lu. 6. 39. Esay 42. 18. 16. Sap. 5. 6. 1 Io. 1. 5. 9. 11. Sap. 2. 21. Ps . 18. 28. 36. 9. L. 10. conf . c. 77. Io , 8. 32. Ps . 116. 14. Phil. 4. 13. Act. 2. Ecclus. 48. 1. 1 Ioh. 4. 18. 1 Cor. 13. 7. Phil. 4. 13. 3. Li. 1. cap 2 Luke 7. Lu. 7. 47. 4. Ps . 4. 2. S●p 9. 15. Ecclus. 40. 1. 5. Phil. 3. 20. Ps . ●●9 32. Luke ●● 49. Cant. 1. 3 Ps . 864. Ps . 19. 1. 5. 6. 8. 3. 1. Ecclus. 43. 2. Ier. 23. 24 2 Chr. 2. 6. 1 Io. 1. 5. Mat. 25. 21. Ia. 1. 17. 1 Tim. 6. 17. Apoc. 14. Col. 3. 1. Col. 1. 3. 4. Epl. ad 1a . 19. c. 4. 46 Mat. 17. 4. Ge. 1. 16. Ps . 136. 9 Apoc. 21. 25. 2 Cor. 5. 7. 2 Pet. 1 19. 2 Cor. 12 4. 2 Co. 7. 4 Rom 7. ●3 . 24. 2 Cor. 1. 8. Hom. 8. in Mat. Ecclus. 43. 9. 10. Baruch ▪ 3 33. 34. 1. Gen. 2. 7. Tob. 3. 6. Eccles . 12 7. 10. 4. 24. 2. 2 Tim. 6. 16. 3. Io. 1. 9. Ps . 4. 7. 32. 10. Heb. 4. 13. 1 Cor. 8. 1. 4. Ia. 4. 12. Prov. 8. 15. 1 Tim. 1. 5. 5. 6. Ro. 7. 19. conf . l. 8. c. 9. Ps . 115. 3. Ro. 9. 19. 8. 21. Ps . 103. 3 5. 27. 11. 70. 6. 7. 1 Io ▪ 4. 16 8. 2 Chr. 6. 18. 9. Ps . 8 5. Ps . 8. 2. Eccles . 1. 8. 3. 11. Mat. 18. 10. Luke 20. 36. Dan. 14. 2 Reg. 19 35. Gen. 18. 4. 5. 19. 2. Tob. 12 19. Ro. 16. ult Ps . 115. 16. Mat. 24. 36. Luke 15. 7. 10. Phil. 3. 21 1 Cor. 15 44. Io. 14. 2. 3 17. 24. Io. 20. 26 Luke 24. 36. 1 Pet. 2. 21. L. 12. de Civ . Dei , 6 ▪ 9. Ro. 5. 12. 2 Cor. 5. 7. Gen. 10. 2. 3. Esa ▪ 6. 1. 2. 3. Ps . 2. 11. Tob. 11. 12. 15. Apoc. 8. 3. Luke 11. 9. Io. 16. 23. Mat. 6. 6. H●b . 1. 14. Gen. 18. Dan. 9. Luke 1. 2. Io. 20. Act. 1. Ps . 91. 11. Mat. 18. 10. Dan. 10. Apoc. 2. & 3. 2 Cor. 4. 18. Gen. 19. 29. Exo. 12. 29. 2 Reg. 19 35. Mat. 13. 49. 50. Ps . 47. 2. Eph. 3. 18 Ep. 120. c. 6. 1. Mat. 25 ▪ 23. Ier. 23. 29. Ps . 139. 7 Heb. 1. 3. Ps . 85. 8. 1 Io. 4. Esay 6. 4. Ps . 8. 1. Ecclus. 42. 16. Ps . 148. Dan. 3. Ps . 90. 2. 2. Ps . 102. 27. 1 Tim. 1. 17. Ps . 90. 6. 3. Ps . 83. 18. Esay 19. 19. Luke . 10 18. Pro. 16. 4. Esay 6. 1. Gen. 18 25. Ps . 82. 1. Ia. 4. 12. Ps . 50. 6. 75. 8. Esay 33. 23. 1 Tim. 6. 15. Ps . 95. 3. 76. 12. Mal. 1 , 6. Esay 66. 2. Ps . 138. 6. Luke 16. Mat. 11. 29. 2. Ps . 99. 1. 1 Sam. 4. 4. Esay 66. 1 Ps . 11. 4. 115. 16. Serm. 23. Serm. sup . Cantr . Pro. 8. 31 Io. 16. 22. Heb. 1. 3. Act. 17. 28. 1 Reg. 8. 27. Ps . 18. 11 Es . 45. 15. L. conf . c. 10. l. 10. c. 6. Mat. 5. 8. 1 Cor. 13. 12. 1 Io. 3. 2. Ps . 42. 3. Ps . 84. 7. Io. 1. 3. 10. Ro. 11. 36. Luke 1. 37. Mat. 19. 26. 2 Pet 3. 10. 2 Mac. 8. 18. Exo. 15. 11. 2. Heb. 1. 3. 3. Ps . 8. 3. Tract . 24. in Joan. Ios . 10 ▪ 11. 14. 12. Gen. 21. 12. Mat. 27. 4. Epl. 57. ad Dardanū . Iob. 38. 4 5 , 6 , 7. Gen. 1. Gen. 1. 6. Hom. 4. in Gen. Gen. 1. 11. Gen ▪ 1 14. 20. Ps . 148. 5. Heb. 10. 31. Ezek. 33. 11. Mat. 4. 17 2 Cor. 5. 20. Luke 15. Mat. 19. 17. Aug , in ps . 56. 2 Cor. 13 1. Serm. 16. de Pass . Dom. Es . 40. 4. Mat. 11. 30. 1 Io. 5. 3. R. o. 16 , 27 1. Iob. 14. 6 Ps . 33. 14 Mat. 10. 30. Ecclus. 1. 2. Mat. 12. 36. Li. 12. c. 1. de civ . dei . Epl. 109. Li. de virg Gen. 17. 1. 2. Ps . 139. 1 Es . 45. Dan. 2. 11 Luke 19. 41. 3. 1 Tim. 1. 17. 1 Tim. 6. 16 2 Cor. 3. Ps . 36. 9. Dial. l. 4. c. 33. 1 Reg. 10 8. 1 Pet. 5. 6 Ro. 8. 21. 4 1 Sam. 16 7. Ps . 139. 1 2. Gen. 6. 5. Ier. 17. 10. Mat. 9. 4. Luke 6. 8 Marke 2. 8. Ps . 139. 5 Lam. 3. 40. Mat. 26. 35. 34. Ps . 19. 12. 1. Ps . 104. 24. Ecclus. 1. 10. Sap. 11. 20. Gen. 1. 31. Eccles . 3. 11. 14. Mat. 13. 32. In lib. de partib us . 2. Mat. 6. 28 30. 1 Cor. 3. 7. 1 Cor. 15 28. Mat. 19. 23. Luke 6. 20. 24. 1 Tim. 6 9. Luke 9. 58. 1 Cor. 4. 11. Eccles . 2. Mat. 7. 14 3. 9. Conf. 6. Phil. 2. 10. 17 4. Luke 2. 14. 1 Pet. 3. 22. Phil. 2. 9. 10. Luke 15. 7. 1 Cor. 13 1 Tim. 6. Ps . 99. 1. Heb. 1. Eph. 5. 2. 1. Ps . 39. 6. Sap. 6. 7. Mat. 10. 29. 30. 1 Tim. 1. 17. Sap 9. 14. L. 1. de Ord. c. 1. 1 Cor. 4. 5. Iob 22. 14. Mal. 2. 17 Mal. 1. 2. 3. Ro. 9. 11. Exo. 33. 19. Sap. 4. 9. Ro. 10 ▪ 13 14. Ro. ii . 33. Ro. 11. 34. Ps . 145. 17. Phil. 2. 12 2 Pet. 1. 10. 1 Io. 3. 18. Mat. 10. 22. Mat. 6. 33. Ps . 145. 9. 1. Luke 6. 35. Ps . 35. 5. Ps . 91 10. 2 Cor. 13 2 Cor 12. 8. Luke 16. Ps . 36. 5. 2. Ps . 103. 8. 145. 8. Act. 14. 17. 2 Pet. 3. 9 Sap. 11. 23 Mat. 18. 22. Ia. 3. 2. Ps . 86. 5. 103. 14. Mat. 12. 36. Ps . 103. 9. 3. Ps . 36. 5. 89. 2. Ps . 89. Ps . 33. 5. Luke 6. 36. Eze. 18. Ps . 103. 12. Prov. 19. 17. 4. 1 Mac. 12 9. 2 Cor. 5. 20. Ps . 85. 8. 103. 4. Es . 53. Phi. 2. 6. 7 ● Cor. 8. 9. Phil. 2. 8. Es . 49. 15 Ps . 103. 13. 17. 2 Cor 13 Iob 16. 2. 2 Cor. 1. 3 2 Cor. 7. 4. 1. 4. Luke 6. 36. Ecclus. 30. 23. Ps . 6. 2. Mat. 5. 7. Ps . 145. 17. 51. 4. 2 Tim. 4. 8. Ps . 11. 7. 1. Ro. 13. 10. 8. De na . et gr● . 6 ▪ 70. Heb. 11. 1. Ro. 8. 24. Sap. 11 , 24. 1 10. 4. 16. Iob 25. 5. Esa . 6. 3. 2. Ps . 36. 5. Es . 11. 5. La. 3. 23. 1 Cor. 1 9. 10. 13. 2 The. 3. 3 2 Tim. 2. 13. Heb. 10. 23. 110. 1. 9. Ps . 145. 17. Luke 21. 33. 16. 17. Esay 40. 8. Ro. 3. 4. Heb. 6. 18. Mic. 6. 8. 3. Mat. 10. 43. Luke 6. 38. Hom. 24. in Mat. Comment ▪ in 10. Mat. 1 Io. 3. 2. Mat. 13. 48. Mat. 24. 47. Ps . 36. 8. Apoc. 3. 21. Ps . 19. 10 1 Pet. 2. 23. Tit. 2. 12. 4. Heb. 10. 31. Mat. 12. 36. Ps . 139. 6 Es . 49. 8. 2 Cor. 6 2. Zeph. 1. 15. 1 Cor. 9. 2. Mat. 25. 41. Mat. 21. 19. Es . 33. 14. 66. 24. Marke 9. 44. 46. 48 Mat. 22. 13. 1 Cor. 4. 5. In ps . 33. 2 Cor. 4. 17. Conf l. 14. c. 15. 1 10. 5. 3. Mat. 11. 30. L. de vit . Anselmi . Tit. 1. 16. 1 10. 1. 9. Iob 15 : 16. 2 Cor. 1. 3. Ps . 94. 1.