The I. Conclusion.

THat among all Creatures of this world man onely worketh for some cer­tain end. That onely thing we say worketh for its end, which designeth unto it self some particular end or reason of its work­ing, and for the gaining thereof useth convenient means. Now this being impossible to be done without discourse of reason, and that being proper onely unto man, it followes [Page 2]that man onely can be said proper­ly to work for some end: And that Bruit Creatures are rather Acted, that is, carried by a swing of natu­rall propensity, to their severall ends, then that they act or move themselves.

The II. Conclusion.

THat there is som ultimate or last end of humane life. In all things which are essentially ordinate one to another, we see that the first and principall being removed, all the rest which were subordinate unto it must faile: So the first mover or cause of all things being denyed, all inferiour Agents and second causes must of necessity cease. Now in all humane Actions there is a certain order observable, by which one a­ction is subordinate and directed, as it were, unto another; as for ex­ample, [Page 3]in the building of an house, wee provide stones in order to reare the walls, the walls we intend for the house-sake, the house for our dwelling: But in things of this na­ture, that which first exciteth the mind of the Agent, and moves him to work is the end, or ayme which he desireth to compass by duemeans; if therefore there were not some ul­timate or last end, beyond which nothing else could be intended or de­sired, the appetite of man would never be fixed, but perpetually de­siring this thing for that things sake, and that thing again for some o­ther, and so in infinitum: where­upon it would also follow, that there could be no Terme or period of his Action, which were absurd. Wee must therefore of necessity grant some ultimate or last end of the life of man, I mean which shall be sim­ply and absolutely such, and from [Page 4]which man (who is truly master of his own Actions) shall alwayes be­gin to work: and although it be not necessary, that at all times his mind be actually and distinctly upon that end, yet that habitually and virtual­ly it should be, as upon the thing, which doth in the first place and more then any thing else move him to work: for so we see, all men are moved to do what they do, either to avoid misery, or to procure them­selves happinesse, for as much as all men have this general end, as it were, ingrafted into their minds; and the difference that is among them is not, whither they should all desire to be happy or no, but in what Thing True happinesse doth consist.

The III. Conclusion.

That mans happinesse consisteth in the fruition or possession of his last end. Happiness is such a perfect good, as doth absolutely satisfie and fulfill the desire of man: for as much as we count him onely happy, who both enjoyeth whatsoever he desires, and can desire nothing more. As on the other side, every thing when it attaineth its proper end, is reconed perfect, because it doth all its other things onely in order to at­taine that; when therefore that is obtained, it hath nothing else to de­sire, it is therefore then perfect: for that which is not perfect, is stil thirst­ing, still seeking or desiring to be perfected; But that which is ac­knowledged to be already perfect, must not in reason be supposed to desire perfection.

The IV. Conclusion.

MAns happiness consisteth not in any outward goods. By outward goods, we understād Riches, Honours Dignities, Power, &c. in which we say The happiness of man consisteth not. For proof whereof I could al­ledge an infinite number of Argu­ments, but the Thing it self being so clear as it is, and acknowledged by all, I shall insist onely upon some few. My first reason is, because happiness is the supream or chief good of man, which admitteth not the least mixture or participation of evill, no more then the highest de­gree of heat doth any degree of cold: Blessedness therefore cannot consist in the fruition of such goods, which (as continuall experience tells us) do admit variety of evils, not of fortune only or chance, but (which [Page 7]is worst of all,) the evils of sin: for so we see, very wicked men have their share in these goods. Secondly, because Blessedness is a Self-suffice­ing good, such as once being had, no other content can be wanting; but we see, though a man be never so well provided of these goods, yet 'tis possible he may be still in want of others no less necessary; as a rich man is not alwayes wise, nor a man of Honour healthfull. Thirdly, be­cause Blessedness is such a perfect good Thing, that from it no evill can proceed, which is not true of Riches, Honours, Power, &c. be­cause by occasion of them, through the envy indeed and malice of o­thers many mischiefs do arise, Mur­ders, Parricides, Treasons, & what not? Fourthly, because the prin­ciples which dispose a man unto True happiness are intrinsecall or from within him, it being the end [Page 8]whereunto he is naturally ordained and fitted; But unto the goods wee speak of, Riches, Honours, &c. a man is rather disposed by causes extrinsecall and from without him, yea many times, by meere chance, and therefore they are called com­monly Goods of Fortune: it is clear therefore, that in them Felicity can­not consist.

The V. Conclusion.

That mans happinesse consisteth not in the goods of the Body. By goods of the body we mean the life of man, Health, Beauty, Youth, Strength, Courage, and the like, in all or in any of which, it is manifest, true hap­pinesse cannot consist. Because first, this body is not made for it self, but for the soule; as the matter is al­wayes for the forme, and not the forme for the matter. Therefore it [Page 9]is, that all goods belonging to the body, are ordained indeed for the soule as unto the proper end for which they are made. Besides, should the happinesse of man be placed in such goods as those, this ab­surdity would follow, namely that many even Bruit Beasts should par­ticipate of happinesse more then man; for certainly as to the fruition of such bodily goods, there be many beasts which do far excell man: as for example, in length of life the Elephant, in strength and courage the Lyon, the Stag in swiftness, the Eagle in sharp sightedness, and in perfection and soundnesse of health almost all of them; for experience tels us, what a number of helps and how much art is requisite to support this fraile carcase of ours, more then of any other kind of creatures; There­fore 'its impossible true felicity should be found in it.

The VI. Conclusion.

NEither doth it consist in the goods, that is to say, in the plea­sures & sat is factions of the sensitive part of the soul. Every thing the near­er it approacheth to its proper end, the perfecter it growes (for its end is its perfection) if therefore Blessedness consisted in those sensitive delights, A man should become so much the more perfect, by how much he lived more sensually, and gave himself up to all kind of Luxury and voluptu­ousness; that is, he should be so much the more a man, by how much he lived more like a beast: which is very absurd. And so againe (as was touched in the precedent Conclusi­on) Beasts also would be found ca­pable of happiness, as well as men, yea rather of a more perfect happi­ness then man; for as much as they [Page 11]have no fear of death, no apprehen­sion of future miseries, no know­ledge of God, no feare of Judge­ment, no Lawes, no Shame, no repugnance of flesh and spirit; in brief they have nothing, which can either abate the sense, or restraine the use of their present pleasures: if there­fore the Felicity of man did consist in the pleasures of sense, we should all desire to be metamorphiz'd and become Beasts: why? because Beasts (upon this supposition) are more happy then men. But this was con­fessed to be absurd before.

The VII. Conclusion.

THat the happiness of man con­sists in such goods, as pertain unto the Intellectuall or superiour part of the soule. For as the body is ordain­ed for the soule, so of the soule the vegetative or lowest part is ordained [Page 12]for the Sensitive, and the Sensitive for the Intellectuall. Seeing there­fore that the Intellect or Rationall part of the Soul, is (as it were) the end of the Body and the thing where­unto both it, and also the inferiour parts of the soul be subordinate and directed: it is manifest, that in the Act or exercise of this Intellect, and in the goods, that is to say, in the perfections thereto properly be­longing, the finall happinesse of man doth consist. Besides, seeing that happinesse belongs onely to a perfect man, and that the perfection of man as man, consisteth in such goods as belong either to his under­standing or will; it is hence also ma­nifest, that in such manner of goods as are Intellectuall and rationall, his proper happinesse consisteth.

The VIII. Conclusion.

But yet this happinesse of man doth not consist in any created good, although intellectuall. For, as we said before, Blessednesse is such a perfect good, as doth totally satisfie or fulfill the appetite; for other­wise it could not be the ultimate or last end, supposing there remained any thing else further to be desired. Now the object of the will, (that is, of the appetite of man as man) is good in its latitude, or the univer­sall good. For we find, that as the understanding of man comprehends an infinitie of particular verities; that is to say, it never comprehend­eth actually so many, but it is still apt and capable to comprehend more successively even in infinitum; so also we find, that the will of man is as able to desire and effect an infini­ty [Page 14]of particular goods; that is to say, that it also never actually desi­reth so many, but it is still ready to accept and embrace more, whenso­ever offered, and this successively in infinitum, and that therefore it can never be fully satisfied, untill it attains to some universall or infinite good; which is not to be found in any created Thing: for the good­nesse of every Thing created, is at best but derivative, particular, and finite; therefore in no created good can the Felicity of man consist.

The IX. Conclusion.

That the happinesse of man con­sisteth solely in the contemplati­on and fruition of God. We said be­fore, that the understanding of man resteth not, that is, is not satisfied in the knowledge of particular veri­ties, nor his will in the fruition of [Page 15] particular goods. The last end there­fore of them both must be Truth and Goodnesse universall, or in its full latitude, which God onely is: therefore in the Contemplation and Fruition of God alone the Be­atitude of man consisteth. Besides, man being what he is, viz. a crea­ture naturally desirous to know, and that our knowledge of every parti­cular thing seems then to be com­pleat, when we comprehend its pro­per and true cause; hence it follows, that whensoever we observe any thing to be, that is to say, any effect; we instantly, yea naturally desire to know its cause, why, what, or whence it is. Now all things, beside God, appear unto us, and in truth are, but effects of some other cause; and therefore, whatsoever a man knows beside God, he knows it either per­fectly or imperfectly: if imperfectly, his desire is never satisfied, untill he at­tains [Page 16]perfect knowledge thereof (for that is naturall, viz. for every thing that is imperfect to desire perfecti­on) and seeing that Felicity, as we have said, is the perfection of man, and the full satisfaction of his In­tellectuall appetite; it is manifest, that by such imperfect knowledge of any thing he cannot become hap­py: But if he knows the thing per­fectly, suppose it be some one sin­gular, or many, yea perhaps all particular things that be, yet he can­not but apprehend them still as ef­fects, that is, as depending (in their very beings) upon some other cause. Seeing therefore, as we said, that man observing the effect, doth naturally desire to know the cause; it is manifest, that this appetite of his cannot be compleatly satisfied with the knowledge even of all par­ticular things that be, but still it will be endeavouring and desiring to see [Page 17]also the cause of them all; and that so much the more earnestly, by how much it finds the effects themselves to be more excellent; or that it self apprehends them more perfectly: for so it is alwayes seen, that every naturall motion, the nearor it draws to its period or proper term, the stronger and stronger it grows. In the sole knowledge therefore and fruition of God (who is the uni­versall and first cause of all Things) doth mans Blessednesse consist: ac­cording as S. Augustine hath ex­cellently well observed, Thou hast made us O Lord (saith he,) for thy self, and our heart is restlesse and unquiet, untill it findeth its repose in Thee.

The X. Conclusion.

That this Beatitude formally, and as it were in actu primo, consisteth [Page 18]in the understanding or seeing of God, as he is; but exercitatively, operatively, and as in actu secundo, in the will, or in that ineffable plea­sure and delight which is enjoyed by the knowledge and contemplaton of him. The Act of the will alwayes presupposeth the Act of the under­standing, because the object thereof is alwayes some known or imaginary good. Seeing therefore that Beati­tude formally and in its own nature is nothing else but the attaining of our last end, as soon as ever a man attains that he is happy. But man attaineth his last end (which is God) so soon as ever he sees, that is, per­fectly knows him. Therefore in the knowledge, and by the knowledge of his last end, man becomes essentially happy. But yet because this know­ledge or contemplation of the Di­vine Majesty is inseparably accom­panied with a certain infinite and in­effable [Page 19]joy or pleasure conceived up­on that sight, and by which the sight or contemplation it self seems to be perfected, therfore we say that in regard of operation or the exercise of Beatitude, that it is compleated in the will, which with an infinite de­light doth embrace that good sight, and consent to be absorpt and drow­ned in the glorious Abyss thereof to all Eternity. As in like manner we say of man, that he consists essentially in the union of a rationall Soul with the body, but yet that he is perfected in regard of operations by such acci­dents as do either necessarily or contingently follow that union: to w^ch sense the Philosopher also saith, Delight hath the same relation to Felicity, which Beauty hath to youth.

The XI. Conclusion

That perfect Blessednesse cannot be attained in this life. First, because in this life we have no immediate knowledge of God, we see him not but by and through the creatures, and as it were in such a glasse, as the Phantasie or some inferiour fa­culty of our soul is able to present unto us: which manner of know­ledge being so imperfect, the soul of man sinds no satisfaction therein, that is to say, no Beatitude, no full content. Secondly, because, as Boe­tius saith, Blessednesse is a state consummate, or perfected with a concurrence of all good; but in this mortall life, there never was seen, (nor ever shall be) such a generall confluence of All Good Things upon any one man, as that nothing should be wanting either to his body, or to [Page 21]his soul: especially seing that Im­mortality (the Crown of the Bodies perfections) cannot possibly be at­tained here, no more then the certain hour of a mans death can be foreseen; and that knowledge (which is the prerogative royall of the soul) is found but by very few, and that ne­ver absolutely clear in this life, never but darkened and eclipsed with a multitude of errours. Not to speak of those inferiour and lesse valuable goods of fortune and the body, health, wealth, &c. the least of which yet being wanting doth infi­nitely disturb our union with God, and dayly, yea hourly deject us from that state, wherein True Felici­ty consists.

The XII. Conclusion.

Yet notwithstanding a certain In­choate Felicity (or as 'twere the First [Page 22]Fruits of happinesse) may be had in this life. In the heart of man we may conceive a double rest, viz. ei­ther of the appetite it self, or of the motions and stirrings of the appe­tite. The former, which is indeed a beginning of happinesse, a man may, perhaps perfectly, obtain in this life; for it is nothing else, but the deter­mining or settling of our desire up­on that object, which is in Truth our last end. 'Tis true, in a generall notion all men do naturally desire to be happy (because 'tis naturall for every thing to desire at least that perfection which is proper to his kind,) yet in particular, or in re­gard to their indeavours or motions to attain happinesse, they do as ge­nerally mistake, few of them know­ing where to find it, or in what Thing it consists: and therefore we see their desires thereof are common­ly unequall, irregular, and restlesse. [Page 23]But when once a man hath found, that his happinesse consisteth in the Contemplation or knowledge of God, and is resolved to make it his chief business, study, and care to ad­vance himself therein, his appetite becomes in that respect satisfied and quiet: But yet again, because this knowledge of God is not perfect in this life, but rather in continuall ad­vancement towards perfection; there­fore we say in that second sense, that the appetite is not satisfied, that is to say, not the motions and stirrings thereof, which indeed never cease, but are continually labouring and en­deavouring after greater perfection in that Contemplation; and this so much the more incessantly and strongly, by how much a man comes nearer to perfect Beatitude, and receives, as it were beforehand, some glimpses and Irradiations thereof. And this is that we call Fe­licity [Page 24]Inchoate or in its First-fruits.

The XIII. Conclusion.

That Christians have this Felicity Inchoate in a greater measure, then the best of Philosophers. The reason is, because the Contemplation and Fruition of God, which good Christians have, are in themselves greater and more perfect, then those which the most excellent Philoso­phers could ever arrive unto. By what I have elsewhere said, it is manifest, that a Christians life is not founded upon any naturall princi­ple either within or without man, but in something supernaturall, that is to say, in the Grace of God, by which also he is elevated unto a participation of the Divine nature. Seeing therefore that the operation of every thing followeth its Essence, (for every thing worketh, so far as [Page 25]it can, agreeably to its own nature) by how much the nature or essence of any thing is more perfect, by so much perfecter also is it in its opera­tion or working: But Grace is a thing of a much nobler and more perfect essence then nature; and therefore the operations or effects w^ch proceed from thence, must needs excell those of nature. And seeing a­gain that by how much the operation or Action of any Thing is more per­fect, by so much a greater and more perfect delight is conceived there­upon, it must needs follow, that those spirituall Contentments and Gusts which good Christians have with God, and in God, do infinitely excel those of philosophers, which a best are but naturall, and such as the prin­ciple is from whence they proceed. Besides, seeing that happinesse con­sisteth in the Contemplation of God, the greater knowledge a man hath [Page 26]of God, the greater, that is, the more perfect is his Contemplation and Fruition of him: But this is certain that Christians have greater know­ledge of God, then philosophers; as well in regard of the light of Grace, which perfects that of nature, and reveals unto Christians many excel­lent mysteries altogether unknown to philosophers; as also in regard of that Purity of heart, which, as we have shewed elswhere, true Christi­ans do injoy in a more excellent measure then others: The delights therefore which Christians injoy in their Contemplation of God are much greater in themselves and more perfect, then those which the best of philosophers could have. And seeing that this happinesse Inchoate, which we speak of, doth consist in that Contemplation and Fruition of God which is attainable in this life, it fol­lows, that it is more perfectly at­tained [Page 27]by Christians then philoso­phers. Lastly, this happinesse Incho­ate is so much greater and more per­fect, by how much it cometh nearer to Felicity consummate, or that of the next life: But the Felicity of Christi­ans, which is here begun, cometh much nearer to Felicity Consum­mate, then that of philosophers; for as much as no man shall ever actu­ally attain heaven but by Grace, (which the philosophers neither had nor knew;) it is manifest therefore, that true Christians are more justly esteemed happy in this world, then philosophers: and if then they much more then any other sort of men.

The XIIII Conclusion.

THat the delights which good Christians find in the Contem­plation of God, do surpasse all the de­lights of this world, whither sensitive or intellectuall. Three things com­monly [Page 28]concurre to the causing of de­light, First the object, or presence of some good; Secondly the subject or Thing whereto that good is present; Thirdly the union or Conjunction of these Two together, which is al­wayes accompanied with some knowledge or reflexion of the facul­ty upon its proper Act; as for exam­ple, in delights of the tast, there is re­quired some pleasant meat perhaps or such like thing, Secondly the or­gan or subject of tast rightly dispos­ed, Thirdly union of these, that is, application of meat to the palate, to­gether with attention of the mind to what is done; for indeed without this nothing is done: For should the meat be never so delicious in it self, yet if it were put into the mouth of a man asleep, certainly he would be little affected with it, for no sensati­on would be. We are therefore in the first place to observe, that the Good [Page 29]which delighteth us, the perfecter it is in it self, the greater delight it caus­eth: now 'tis certain, that Intel­lectuall natures are much more per­fect, then things sensitive; and that the first verity is infinitely more per­fect then all the rest: it is therefore most able and sit to cause the great­est delectations. We are to observe in the second place, that the faculty likewise, by how much it is more exquisite and perfect, so much the greater delectation is cōceived in the work thereof: for the quality of de­light follows immediately that of operation; therefore the more per­fect operation is, the perfecter is the delight; but as we said, the perfecter the faculty be, the perfecter is also the operation: now of the same facul­ty, that is to be accounted the more perfect operation, which doth more perfectly comprehend and reach its object. Seeing therefore the under­standing [Page 30]is a more exquisite faculty then sense, the operation therof must needs be more perfect then that of sense, and consequently a greater de­light must be had in the Acts there­of, then in the Acts of sense. But now among all the Acts which the understanding exerciseth, incompara­bly the most perfect is the Contem­plation of the first verity; in that Contemplation therefore the most perfect delight is found. Thirdly, we are to consider, that the nearer or more intimate the union of the ob­ject and faculty is, the greater also in that respect is the delight; But the object of the understanding is far more intimately united unto the fa­culty Intellective, then the object of sense is to the sense; for alwayes spi­rituall things do more strongly and vehemently unite, then corporall, and especially God, or the first ve­rity, whose union with all things is [Page 31]inexplicably intimate; therefore of necessity by the union of God unto the understanding that is, by Con­templation of God the greatest de­light is obtained. We see therefore both in regard of the nature and perfection of the object it self, as al­so of the faculty, and union of both, that the delights which follow the Act of the understanding do infinite­ly excell those which follow the ope­rations of sense, and that those which follow upon the Contemplation of God Almighty are incomparably greatest of all. Now seeing that God is more perfectly understood by Christians, then by any other sort of men, yea then by the most excellent philosophers themselves, as before we have shewen; and that the na­turall light of their understanding is by the light of grace infinitely per­fected, and that the union of God with the soul, and of the soul with [Page 32]God through the means of Grace is the most admirable of all unions, it follows, as we said, as well from the nature of the object it self, as of the fa­culty & union both, that the delights, w^ch Christians have in the Contem­plation of God, do infinitely surpasse the delights of this world not onely sensitive but Intellectuall also. More­over, seeing that in every particular sort of Things there may be observ­ed some one that is chief, principall, and most excellent in that kind, and as it were the measure and rule of the rest, by approximation whereunto the rest are judged to be more or less perfect in that kind; as for example, in the Classis or praedicament of hot Things Fire is reconed to be su­pream, and as it were the standard of all other heats, every thing being judged to be so much the hotter, by how much it cometh nearer to the degree of fire: seeing therefore that [Page 33]God Almighty in the order of bles­sed and Glorious objects is incom­parably supreme and more excellent then all others; Those Things which approach nearest to the perfections of God, or are most like him, must needs be not onely more perfect in themselves, but also more capable of the most ravishing contentments: but 'tis certain that the ūderstanding of man or his Intellective part, com­eth nearer unto a likenesse with the divine nature then the sensitive, and therefore the delights of that must be greater then those of sense; and seeing that the soul of a Christian by means of Grace & other supernaturall privi­ledges bestowed on her, comes near­er unto God, then any other which is not in Grace, as is manifest by what we have elswhere said, it fol­lows, that the True Christian doth more participate of divine pleasures then any man whatsoever. But this [Page 34]is to be understood principally of perfect Christians: for we confesse such as be imperfect do meet with many impediments, by which their Contemplation of Divine Things is obstructed and troubled, and conse­quently the delights, wch otherwise they might receive, and which perfect men certainly do receive in such Contemplations, sometimes is utter­ly lost, alwayes much abated: yet not withstanding even that very little, which they do receive, through the fervour of Charity or divine Love, becomes so sweet and pleasant to them, that for it alone they do abso­lutely despise all the contentments of this world, saying with the Pro­phet Better is one day in thy Courts, then a Thousand elswhere. Whence also it follows, that seeing all true Christians more or lesse do a void the pleasures of this world, and with studious affection at least pretend [Page 35]unto divine Contemplation, yea even when their tast and feelings of God are but yet imperfect; it follows, I say, that the least delight proceeding in this manner from God doth infi­nitely surpasse the greatest of the world, according as one servant of God hath told us in the name of all the rest: my soul saith he upon a time, refused to be comforted: I did but think upon God; and I was drowned in delight. And although this may seem incredible to carnall men, yet we ought not to wonder, for such have not the tast of the spirit. But be washed, O ye sinners, and make you clean: Away with your evil de­vses; cease to do perversly, learn to do well Come, disprove me if you can: or, if you cannot; Confesse, that the things which we preach unto you are True.

The XV. Conclusion.

THat Christians in the Contem­plation of Christ crucified also do find inestimable delectations. We come to the knowledge of Invisible things in this life by the means of things visible; because, as philoso­phy teacheth, our understanding na­turally follows the phantasie, that is, apprehends nothing, but what is prepared, as it were, and offered to her from thence. Now there is no visible object in the world which can more effectually lead us unto the knowledge and contemplation of divine things, then the Consideration of Christ crucified proceeding from a lively Faith. Because indeed no­thing can more effectually declare the goodnesse and inestimable cha­rity of God towards man. For see­ing, that to be loved is a thing of it [Page 37]self very agreeable to nature, to be beloved in this manner of God, that is, unto so high a pitch, that he should vouchsase to be crucified himself for us, who can think, but that it is a pleasure of all pleasures to conceive? Now such a love of God towards us, doth the consideration of Christ crucified present unto our minds, and therefore of necessity must cause in them ineffable dele­ctations. Besides, hope of Good is a thing which naturally causeth de­light, as making in some sort the good we hope for, present to us: and the greater and more certain the good is which we hope, so much the greater and more perfect delight is caused: But there can be no great­er good imagined, then that which Christians hope for by the Passion; nor more certain, for as much as they are assured thereof by God himself, who for that intent, name­ly [Page 38]that he might make it sure to them, was Crucified: Therefore from such hope, so great, so sure, Christians cannot but receive singu­lar Consolation. Thirdly, Admi­ration is naturally accompanied with delight, for as much as he which wonders at any thing is com­monly possessed also with some great desire and hope to know what the matter is, at which he finds him­self to wonder. Now what more admirable, yea astonishing, then that God Almighty should be made man, and dye upon a Gibbet to save men? Seeing therefore that Chri­stians in the Contemplation of Christs Passion do consider this, and also conceive most firm hope, to attain one day unto an absolute assurance and sight of so rare a mystery, how can they be other­wise affected then with excesse of delight? Fourthly, seeing God [Page 39]Almighty is so infinitely perfect and great, it was not possible, that by any one creature he could be com­petently expressed, but it seemed necessary to his Divine wisdome to create an Universe of Creatures, that is, this whole world, in the lati­tude and variety whereof the Spirit of man might have scope enough, and find infinite examples, wherein to contemplate, even unto ravish­ment, the singularities of his perfe­ction. And seeing in like manner that the goodnesse of the same God our blessed Saviour doth as infinite­ly surpasse all humane understand­ing, not one onely, or some few, but a million, a numberlesse multitude, of divine, gracious, and stupendi­ous works were requisite by him al­so to be done; but to expresse it in some part, in the meditation of which our souls are fed, yea glut­ted as it were, with admiration and [Page 40]content: Amongst which none bearing more lively or legible Cha­racters of his Love, then that of his Passion; it follows that in his Passion, and the Contemplation thereof, greatest content must be found: as experience also proveth in an infinite number of Christians, who by their actions have more then sufficiently shewen the sense they have had of the Crosse of our Saviour. It were an endlesse la­bour to go about to expresse them, the infinite variety, the multitude and excesse of those joyes, which the servants of God have tasted from time to time, and do daily taste in this kind: The lives, yea, the deaths of those antient Chri­stans do abundantly testifie how great they were; who in infinite multitudes of both sexes, and of all Conditions, men and women, for the name and for the love of this [Page 41]crucified Jesus, not onely patiently endured all sorts of persecutions and affliction, but even exulted and leapt for joy in the midst of their tortures, dying rather through the extremity of their delights, then pain. The number of Monks and other solitary persons is infinite, who in all times for the love of Jesus have withdrawn themselves from the world, and made choice to live in wildernesses and caves of the earth, poor, naked, destitute of all things, save the comforts of divine Love, onely to attend unto this Contemplation. Lastly the learned­est Doctours, and wisest men of the world, how often have they aban­doned not onely the pleasures and vanities of the world, (which were scarce worthy of them) but even their most pleasing and most com­mendable Studies, yea their own selves also, for the love and Con­templation of this Jesus?

The XVI Conclusion.

THat the holy Scriptures do ex­ceedingly elevate the mind of good Christians unto these Contem­plations. First, because All Scripture generally doth relate unto Christ crucified, according to that of the A­postle. The end or scope of the law is Christ. And for as much as writ­ing in its own nature, is but the sign of words spoken, as speech is of con­ceptions or thoughts; because our thoughts do alwayes proceed from some interiour light or Illustration of the mind, by how much that light is greater and more excellent, so much the greater also and more per­fect must the Conceptions be, and the speech consequently more pow­erfull, and the writing, wherein that speech is represented more ad­mirable and profound. Now light [Page 43]supernaturall is alwayes greater and more perfect then naturall; And see­ing also that there be severall degrees in that light, it cannot be doubted, but the Prophets, Apostles and Evangelists, had the greatest mea­sures thereof, as being the men whom Almighty God was pleased so singularly to Illuminate, as that neither in writing nor preaching they could so mistake, as to deliver falsehood for truth: Therfore also were their meditations, their speech and all expressions of themselves al­wayes profound, powerfull, and seri­ous: He therefore that presumeth to understand their writings without supernaturall Illustration, is as wise as he that would have a bird to fly without wings: of which sort yet there are some in the world, viz. cer­tain Philosophers, Rhetoricians, Grammarians, Poets of this age, who not knowing or not consi­dering [Page 44]the profundity of sacred Scriptures, do venture upon them with the same temerity, as they do upon Tully, Hortensius or some other of their windy Authours; and perhaps not finding in them those flashes of elegance, or subtilty, to which themselves are accustomed, presently they fall to flight and think meanly of them, imagining (weak men) nothing to be so sublime as Plato's Philosophy, no eloquence comparable to some piece of Cicero. But he which dwel­leth in heaven, shall (one day) laugh these men to scorn, yea our Lord shall have them in derision. For indeed, the naturall man perceiveth not the things of the Spirit of God, for they seem foolishnesse unto him, neither can he understand them, because they are spiritually discerned. But the true Christian, the man that hath super­naturall light in him, shall discern [Page 45]them: and if with pure intention and an humble heart he set himself to the reading of holy Scriptures, meditating or considering well what he reades, and begging the grace of divine illumination, with con­stancy and perseverance, from God; This man, I say, shall doubtlesse be wonderfully elevated by reading, and fitted for divine favours, and shall find those endlesse and immor­tall pleasures in them, which do in­comparably exceed the greatest of this world. For this is certain, every Thing is best delighted with that which is connaturall unto it, as dif­ferent humours do alwayes affect different recreations, according to that of the Poet —

But unto him that is indued with super­naturall light, the most naturall, that is, most agreeable study of all is cer­tainly [Page 46]the study of holy Scriptures, which proceeded from that same fountain of light. Therefore also in the reading and contemplation of them the true Christian finds his greatest content. Besides, every Thing is best pleased in such kind of Action as is most proper for it self; But there is nothing more pro­per for a Christian then the Con­templation of Christ crucified by the study of Scripture: For should he go about to conceive or meditate of him meerly according to naturall reason, or the principles of Philoso­phy, neglecting Scripture, he would certainly find lesse proficiency, and perhaps run himself into some ha­zard of dangerous errour: for such contemplation were purely naturall, imperfect, and by which he should never attain unto the mysteries of Faith: of which thing we have ex­amples in our modern Divines, [Page 47]who seeming to give themselveꝰ wholly to Aristotle and the study of Philosophy are become generally lesse devout, lesse Contemplatiue then the meanest of the people. Be­sides; Truth which is the object of understanding, the higher it is the greater delight it causeth in the ac­quisition; now the verityes of holy Scripture are the most high and mys­terious of all other, because they treat principally of such things as be undiscernable by naturall light. A­gain in regard of the inconstancy of mans nature, which is neuer long de­lighted with the same thing, but al­wayes affects variety and change of pleasure, the sacred Scriptures do become a most agreeable exercise to our spirit. For how admirable, how ravishing is that variety we meet with in them, of Histories, of sens­es, of Types, of Figures? and yet a most exquisite harmony between [Page 48]them all, All the parts, All the Books of the Old and New Testa­ment, exactly consenting in one, and pointing unto the same generall and supream verity or end, which is the love of God and our neighbour: of which while they treat sometime hi­storically and plainly, sometime more mystically and profoundly, they do as it were, present a nose-gay of celestiall and various flowers un­to our soul, which continually chan­ging, do yet most constantly en­crease spirituall content: We con­clude therefore, that in the reading and meditation of holy Scripture most exquisite delights be found.

The XVII. Conclusion.

THat a good Christian, the more simply, that is to say, sincerely he liveth, the greater consolation he hath from God, from our Lord Je­sus Christ, and from the study of ho­ly Scriptures. This is true, whither we speak of simplicity only Interi­our, or that of the heart: for the understanding or mind of man to­gether with his affections, the more pure and sincere they be, so much the more do they render him fit and ca­pable of divine Illustrations: For this simplicity of heart doth indeed require that we be altogether pur­ged from terrene and grosse affecti­ons, to the end that a mans spirit might be intirely set upon God, and by this simplicity or purity, as much as may be, made like unto him. It is true also, in regard of simplicity [Page 50]exteriour, or that which consisteth in the Actions and conversation of men, as is manifest: For to con­template well divine mysteries, it is necessary that the heart of man be in great rest, and very well compo­sed in it self: and therefore we see commonly, that those who desire to partake of divine Illuminations, do retire themselves, as much as may be, from the noyse and distur­bances of the world, as of the Spouse in the Canticles it is said, I will lead her into the wildernesse, saith he, that is, into solitude, and there will I speak to her heart. And in an other place, He shall sit alone, and keep silence because, by so doing, he shall be lifted up above himself. And contrariwise we see, the richer a man is, and more incombred with worldly affairs, the lesse is he affe­cted unto contemplation; but where a mans outward affairs are few or [Page 51]none, there is alwayes lesse distra­ction of mind. Therefore our holy Fathers and predecessours in the Contemplative life, were alwayes wont to renounce their affairs of the world, and retire themselves into Solitude, thereby more promptly and readily to attend Divine Me­ditations. Every man therefore in his particular degree and quality shall find, the more simply and up­rightly he indeavours to live, the greater Consolations he shall re­ceive from God and from Christ.

The XVIII. Conclusion.

THat the Christian life is the one­ly Blessed life. Never was there, nor ever shall be found out any kind of life more happy then that, because none better. If therefore the life of any men may be accounted happy in this world, it is certainly that of [Page 52]Christians. For if we observe, it comprehendeth all those perfections, wherein the Philosophers antiently placed happinesse, and so hath what­soever they judged good and desire­able: as for example, if we place happinesse, as some of them did, in the Contemplation of God and things Divine, there is none more excellent and perfect then those which the Christian life affordeth. If we place it in morall virtue, and in the life active, that is, in good government of our selves and o­thers, there is no better to be desired by man, then that which Christian Philosophy prescribeth. If we place it in riches, honours, powers, digni­ties, or other goods of the body, (though this may seem hardest) yet the Christian life is not altogether uncapable of these, and hath no absolute repugnance to them: for we say, Whatsoever perfection ap­pears [Page 53]in the effect, is some way or other in the cause; as the Sunne, which causeth heat in all inferiour bodies, is it self also, at least virtual­ly hot: it is not indeed necessary, the cause should contain every par­ticular perfection of the effect for­mally and in the same manner as the effect doth; it sufficeth, that it be contained eminently, as we say, or by some more excellent way, then it is in the effect. So in proportion we also say, that the Christian life doth comprehend, yea afford all those goods which Secular men do so much desire, though not in such manner as they commonly af­fect and hunt after them, but in a better, that is, in a due and congru­ous subordination of them unto su­periour goods. For the Christian life, being as it is a life of wisdome, a life of most perfect prudence and dis­cretion, when we see that the things [Page 54]which the world so much admireth, riches, honours, pleasures, &c. are by them (viz. good Christians) in a manner neglected, we cannot but conclude that they find themselves satisfied otherwise; that is, posses­sed of riches, honours pleasures &c. of a more noble and more excellent nature then those be, which they seem to despise. For having the grace of God, and our Saviour Christ himself dwelling in them by Faith, they conceive themselves thereby in possession of so great a good, that in comparison thereof, there is little else worthy of their desires. They have also hereby an assured hope to recover in the Re­surrection, whatsoever Beauty or other ornaments of the body, here they might seem to want, yea in that degree of excellency and glo­ry, which the heart of man cannot now conceive, and to injoy with [Page 55]Christ for ever, that life and end­lesse felicity, of which the Apostle speaketh. Eye hath not scen, nor the ear heard, neither hath it entred into the heart of man to conceive, what Things God hath prepared for them that love him. And hence we observe, that good Christians be ge­nerally of a chearfull and pleasing Conversation, not seeming either to desire, or to fear any thing over­much in this world, and to be as it were, out of the Gun-shot of inor­dinate sorrow; according as it is written, Nothing shall grieve the Just man of whatsoever happeneth unto him; and as it was said of the Apostles of our Saviour, They went from the Councell rejoycing, that they were held worthy to suffer re­proch for the name of Christ.

The XIX. Conclusion.

THat it is no hard matter to at­tain Christian life, and therein by Gods help to persevere unto the end. The principall thing required thereto is the grace of God, that grace I mean, which is not onely a meer gift of God, or freely given, but that which maketh a man for­mally gracious with God, or just. This indeed is onely to be had from God, but he, through his In­finite and Immense Goodnesse be­ing so ready and inclined to give it unto them that ask, in that respect there is no difficulty to attain Chri­stian life. For if he spared not his own sonne, as the Apostle argueth, but delivered him up for us all, how shall he not with him give us, and that easily, all Things? There is also required some dispo­sition [Page 57]on our part to receive the grace of God, which yet renders not the attaining of Christian life, nor perseverance therein through Grace, difficult or hard. For can it be hard for a man to do that which is in his own power? Can it be hard for a man to do that which naturall reason tells him is best, is for his own good, and in his own election? Let a man therefore but obserue three precepts, and he shall find the attaining and perseverance in Christian life by Gods grace, easie. The first is, That he have continuall Thoughts and reflexions upon the miseries of Humane life, and especially up­on the hour and issues of his death. For seeing that man dy­eth, as all other creatures do, he ought often thus to think and reason with himself; To what purpose do I thus labour? What [Page 58]good do all these Riches and Ho­nours do me? I am sure to dye and leave them all. I am sure to dye, yet the hour and time of my death is most uncertain. What if I dye to day? as 'tis possible enough, what good would it then do me, to have had the whole world at command? Or thus; If the condition of man and beast be alike (as in death we seem,) truly we men are a great deal more unhappy then they: for unto bruit beasts Nature it self provideth a convenient food, con­venient cloathing, houses, and o­ther necessaries for their life, which we men have not, but with a great deal of labour and pains. Beasts are satisfied with that one­ly which is present, never taking care for the future, as man doth, who is never contented with what he hath, but still desiring insatiably more, and vexed with a Million [Page 59]of cares for that which is to come. Beasts are not subject to half those infirmities of body which man is, sicknesse, weaknesse, wearinesse, &c. and for those of the mind, tri­bulations, anxieties, distresses, which we suffer in infinite variety every day, they know them not. Beasts are content with a little, their de­sire is presently satisfied with but a small provision; but the desires of man are without end; his heart is restlesse, inscrutably per­verse and miserable with all. Last­ly, beasts have no Thoughts of any future life, nor of the Immor­tality of Soul, about which men are extreamly perplexed, almost in continuall dread and apprehensi­ons of going, after all the trou­bles and toylings of this life, unto pains eternall. If therefore our soul be not indeed Immortall, there is no creature so miserable [Page 60]as man: But if it be Immortall, then certainly our finall rest is not here, but must be sought in some o­ther life. And seeing that it were an absurd thing to imagine that man, whom both God and na­ture have made the most noble and most excellent of all other Crea­tures, should yet be found to be of them all the most miserable, we must confesse some other happi­ness reserved for him, or else deny the providence of God over his works. For seeing that in the world many Things daily appear new, which were not before, and that nothing can possibly make it self, or give Being to it self; it cannot be doubted but that every Thing in the world is made to be, by something else which was before it; unlesse we will be such fools, as to say, All things come to passe by chance, that is by nothing (for chance is nothing but our [Page 61]ignorance or non-praevision of the true cause) a paradox sufficiently confuted by the very order of the u­niverse, and that wonderfull regula­rity which is observed yea sensible in all the proceedings of nature. And seeing again, that in causes subordi­nate, we may not run from one to an other in infinitum, we must pitch at last upon some one, which shall be the first and generall cause of all; and This is confessed to be God: whence also we see, that without any discourse of Argument, but by meer instinct of nature men generally ac­knowledge God, and also worship him in some way or other: nor was there ever man found that could set­tle in the opinion that There was no God. And that God hath providence over the world, the course of nature, as we said even now, sufficiently sheweth, and the Philosophers them­selves confesse, saying, that the work [Page 62]of nature is the work of an Intellect which erreth not. And although it hath come in dispute among them, whither God hath providence over humane affairs (perhaps in regard of the great irregularities and deviati­ons which seem to be in them, more then in other things) yet certainly it cannot be denied by any wise man, but that he hath over them, and over all, and over the least, as much as over the greatest. Because Provi­dence in every Thing is so much the more perfect and more excellent, by how much it further extends it self and taketh care of more Things; seeing then that the Providence of God must be acknowledged the most perfect of all, it must also of necessity extend it self to all Things, it must leave nothing unprovided for, it must overpasse nothing. We observe also in all causes a naturall and vehement inclination, as it were [Page 63]to govern and perfect their effects; as for example, in bruit beasts, what an admirable and great care have they of their young ones? Seeing therefore that whatsoever good is in the second causes, they have it from the first, to which they do all natu­rally desire, so much as may be, to assimilate themselves, it is mani­fest that the first and generall cause of all things (as it were a Common Parent) must have a great and exact care over all particular effects, see­ing he is the cause of all. Beside, if God hath not providence over hu­mane affairs, what is the reason? is it because he cannot? or because he knows not how to govern them? or lastly because he will not? none of these can be imagined of God. For shall we think of God, that he cannot, or knoweth not how to exe­cute that, which man both knoweth and also is able to do? and if but a [Page 64]good man, who hath ability and skill to order affairs is also ever wil­ling of his own part to do it, shall we think of God, who is most able, most skilfull and wise, and also insi­nitely good, that he should be lesse willing? Again, if God Almighty had not care of humane affairs, why hath he given man such a naturall instinct and inclination to worship him? God and nature, we use to say, do nothing in vain. We conclude therefore, that it is an argument one­ly of madnesse or a distempered mind to say There is no God, or that God is, but hath not providence or care over us men; and that it is the part & duty of a wise man not onely to know, but continually to consider that there is a Governour over the world, who hath the same particu­lar providence over men, that he hath over other naturall Things, that is, to conduct & guide them all by due [Page 65]means unto their proper and last ends. And because it is his property to dispose All Things sweetly, he guideth every one of them to their ends in such manne; as is most con­gruous and agreeable to their seve­rall natures, and man in particular Freely according to that liberty of his will, which is naturall to him. From whence it is also, that among men, some are good, and some are evill: The good are they whose life is agreeable to reason, conforming themselves to such Illuminations and Inspirations as they have from God, in all things studying and endeavouring to please him: The evill are those who follow not rea­son, nor observe any rectitude or re­gularity of life. If therefore the Di­vine Majesty hath providence over humane affairs, and be Just, as he is, he must certainly have determi­ned with himself both to reward [Page 66]the good, and to punish such as be evill: But this we see not done, at least not exactly, not particularly, in this life, therefore we must confesse some other life to come, wherein the rewards of the Just and punishments of the wicked shall be more emi­nently seen. Which if it be so, how much doth it concern us to please God by a good life? And seeing, as we have elswhere shewen, that there can be no better life, then the Christi­an life is, it is to no purpose for us to seek any where else how to live, or how to please God: for a life so led cannot be without its due re­ward, cannot be frustrated of that happinesse which is promised to it; if it could, there were no life sure of happinesse: for the life of Christi­ans in many respects sheweth that God hath peculiar providence over them; and therfore if their faith were not true, neither could their life so [Page 67]much be governed by it, nor would God sufter them long in that errour, whose Goodnesse it is to Illuminate those which are Good and right of heart, and to harden and leave in blindnesse onely those which are e­vil. If therefore These Things be so, let us believe in Christ, and let us live Christianly, for so doing, as is ma­nifest by what hath been said, we can­not perish, but must be happy in this world and in the next.

After a man hath by this first con­sideration prepared himself, and is resolved to do what he can to attain Christian life, the second Precept to be given him is this, viz. That he se­riously consider what that thing is, wherein Christian life doth as it were essentially consist; w^ch is the grace of God; I mean that grace, which as we touched before doth justifie & make a man good in the sight of God. For we observe some men as soon as they [Page 68]begin to have a desire of living Chri­stianly, they presently apply them­selves to the Ceremonies of religion, and performing them exteriourly, they imagine all on the sudden, that they are become exceeding good Christians: with which vanity ma­ny deceive themselves, pretend­ing to be Christians, but falsly, being indeed a foolish, lukewarm, yet very arrogant sort of people. Men indeed looking onely on the outside, praise what they see, but God beholds the heart, and sayes to these men, as our Saviour said to the Pharisees, ye are they who justifie your selves before men but God knows your hearts; for many times that which is of high e­steem with men is abomination be­fore God. He therefore that desires in­deed to live Christianly, let him en­deavour with the utmost of his po­wer to obtain the grace of God not resting, til by some good signs & ar­guments [Page 69]he can probably persuade himself that he hath obtained it. And because the Grace of God is given in and by the Holy Sacraments to all those who devoutly and worthily come unto them, let him prepare himself in the second place to receive the Sacraments, with the best dispo­sition and diligence he can: In par­ticular, If he be a believer, but yet not Baptized, let him prepare him­self, and come to the Sacrament of Baptisme, with atrue, sincere Faith, and good Intention; If he be alrea­dy a Christian, but guilty of sins, let him come with true Contrition, pure Confession, and perfect Satis­saction, and submit himself to the Sacrament of Pennance, and thereby also devoutly sit himself for the Sa­crament of the Eucharist: and in this course let him persist constantly, untill by some good conjectures he find, that he may have obtained the [Page 70]Grace of God. Now the best of that sort, especially for beginners, seem to be these, viz. if he find in himself a great and carnest dislike of his sins past, and of himself for them, a serious intention never to re­turn to them again, a firm purpose to live hereafter according to the law of God, and the duties of that state wherein he is, a delight and taking pleasure in divine matters, and in doing of good works, a con­tempt of the world and of all world­ly things, lastly a longing desire of the life to come, with a wearinesse of this present. He that by such signs as these shall perceive, that by Gods grace he is become a Christi­an, must also know, that in the way of God, not to go forward, is to go backward; and that he onely go­eth forward, who findeth himself to grow daily stronger and more fervent in the grace of God, and in [Page 71]all virtue: Now this is chiesly pro­cured by continuall Prayers, as we have said elsewhere, which no man can make rightly, but he that studyeth Simplicity; that is to say, Sincerity or purity of heart, inte­grity of conversation, together with neglect or renouncing of whatsoever is supersluous. He therefore that desires to live Christianly according to the duty of that State, wherein he intendeth to fix and settle him­self, must be carefull (as we say) to live Simply; that is, Innocently, Purely, and undissemblingly, and in a word, answerably in all things to what his profession requireth, so as he may be alwayes, as much as possible, intent upon Divine and Good Things; I mean, up­on the Service of God by Pray­er, Meditation, and other Du­ties of Religion, or upon the Service of his Neighbour, [Page 72]by works of mercy, spirituall, cor­porall, at home and abroad. But because it is difficult, yea almost impossible to give instructions here, proper for all persons, by reason of the different estates and conditions of men, I shall advise every one, who hath desire to live indeed this life of a Christian, to addresse him­self to some good Ghostly-Father, who by his learning and experience may be able to direct him; and ac­cording to his counsell to govern himself in his spirituall affairs. But let him take heed, that he fall not into the hands of these luke-warm and indifferent Confessours, who have indeed some form or shew of piety, but renounce the power thereof. It may be thought perhaps very hard to escape such persons, who have outwardly pretenses of sanctity, and God onely is the dis­cerner of hearts: Nay whereas it [Page 73]is said, by their fruits ye shall know them, though they bee indeed but a kind of hypocrites and dissemblers, yet have they some apparence of good works. How then shall we know them? I say still, it shall not be difficult to know them, for any man that desires to walk uprightly; seeing it is written; Light is sprung up even in darknesse, to the upright in heart. And in another place, Your anointing shall teach you all things. And even in naturall things we see, those which have different forms can never absolutely agree, especially if those forms be contra­ry: now the form, that is to say, the spirit and disposition of a true Christian, and of a formalist, are as contrary as can be; the one, that is to say, the true Christian, look­ing onely at the service of God; the other, ever to his own interest; [Page 74]therefore 'tis impossible they should resemble in all things, and conse­quently impossible, that the true Christian, who is himself zealous for God, and of a right intention, should not disoern him who is but luke-warm and an hypocrite; espe­cially after some conversation, and that the Anointing of the Holy Ghost, as was said, Illuminates him. As soon therefore as it ap­pears that the Father, whom he hath chosen, is one of those who are not as they should be, let him fly from him as he would fly from a Serpent; for as Solomon saith, He that walketh with the wise shall be wise; but the friend of fools shall become like unto them. But having found a good man indeed, let him o­pen the very secrets of his heart to him, let him often and plainly con­fesse his sinnes, and according to [Page 75]his advise let him frequent the holy Communion: for as we have shew­en elsewhere, amongst all the Cere­monies of Religion, the Sacra­ments of Pennance & of the Eucha­rist are most efficacious both to cause, to augment, and to preserve Grace. And therefore 'tis the du­ty of every good Christian to keep himself diligently in estate, to frequent those Sacraments with de­votion.

After that a man is thus become a Christian, and labours to live Chri­stianly, the Third precept I am to give him is This, That he consider well, that by many Tribulations we must enter into the kingdome of God. For we say in Christian Religion, that to live well we must do good and suffer evill, and so persevere unto death. He therefore that desires to live like a Christian, must prepare [Page 76]and fit himself for tribulation, ac­cording to that of the wise man, My sonne when thou comest to serve God, saith he, stand in fear, and prepare thine heart for Temptation; because adversity foreseen doth lesse trouble us. And that he may more easily endure that which comes, let him of­ten remember the labours and passi­ons of our Blessed Saviour, and of his Saints, as well of the New as the Old Testament: let him read fre­quently the histories and lives of the Saints, because, as the Apostle faith, Whatsoever things are written, for our learning they are written, that we by Patience and Consolation of the Scriptures might have Hope: let him often, yea continually if it were possible, haue before his eyes the shortnesse of this life, and the e­ternity of that which is to come, that is to say, the eternity of our glory or [Page 77]pains. For seeing nothing can hinder, but that this short life of ours must quickly passe away, & that at the end of this we must of necessity arrive at the other, which never shall have end, whosoever shall seriously and duely think of this, will surely lesse regard the troubles of the world; nay, he will think himself happy, if by them he can escape those eternall pains of hell, and gain heaven though at last. He must also remember, that God Almighty hath prepared most excellent rewards for all those who for his Sake, suffer temptations and persecutions here, as it is written, Eye hath not seen, nor the ear heard, nei­ther hath it entred into the heart of man, what things God hath prepared for them that love him. He that thinks of this, will not certainly much shrink at any temporary tri­bulations, but rather be ready to cry [Page 78]out, confessing with the Apostle, that the passions of this present life are not equall to the Glory which is to come, which shall be revealed in us by the Grace of our Lord Jesus Christ. To whom with the Father and the Ho­ly Ghost be ascribed Glory and Dominion through all ages for ever. Amen.