will be so in his old age Of these and such like coniectures which are found amongst the Doctours of the Church hee that is such an one may with humility assure himselfe of the infinite goodnes of God that he is one of the number of the Elect. For as he hopeth in the infinite goodnes of God to be saued so hee may humbly presume that he is one of their number who are to be saued seeing that the one doth presuppose the other Which seeing that it is so I pray thee consider with thy selfe ô man with how great a pledge the Lord doth hold thee bound vnto him for this vnmeasurable benefit that is that thou art written in that booke of the which our Redeemer sayth to his Apostles In this reioyce not that the spirits are subdued vnto you but rather reioyce because your names are written in the booke of life How vnmeasurable therefore is this benefit to be loued and to be elected from that eternity from which God was God To rest in his most sweet breast euen from the beginning of all eternity To be accounted for the adopted sonne of God then when his naturall sonne was begotten in the glory and splendour of all the Saints who were present in his diuine vnderstanding Consider therefore dilligently all the circumstances of this election and thou shalt see euery one of them to be singuler very great benefits and also to bring new bonds and obligations with them Consider first the dignity of him who hath elected thee who himselfe is God happy and infinitely rich who neyther needeth thine nor any mans riches else Consider how vnworthy he is who is elected if thou considerest his nature and quality for he is a miserable and mortall creature subiect to all the infirmities miseries and pouerty of this life guiltie of hell fire both for an other mans and also for his owne sinne Thirdly marke how excellent the election it selfe is after that thou art elected to an end so high then the which a greater cannot be that is that thou mayest be made a sonne of God an heire of his kingdome and a pertaker of his glory Consider fourthly how free this election is when it is as wee haue sayd before any merrit of thine of the onely lyking and ordinance of the diuine will and as the Apostle sayth for the glory and praise of the bounty and fauour of God But a benefit the freer it is the more it doth hold a man bound Fiftly the antiquity of this election is to be looked vnto for it did not begin when the world was made but it is much more auncient then the world it selfe yea it is of the same age with God himselfe who as he is from euerlasting so he loueth his elect from euerlasting and loueth them still and will loue them for euer whom he beholdeth with his fatherly eyes and those truly fauoring being alwayes mindfull to what an excellent good he hath ordayned and predestinated them Sixtly the rarenes of this benefit is to be considered after that among so many nations of barbarous men in such a multitude of the damned the Lord would call thee to so happy an estate that thou shouldest be in the number of them which are elected to eternall life And therefore he seperated thee from the masse of the corruption of mankind condemned for sinne out of the leauen of corruption hath changed thee into Angels food In this consideration few things are found that may be written but many things that may be considered of in the minde that thou mayest be thankfull to the Lord for the perticularity of this benefit which is so much the more by how much the number of the elect is lesser and the number of those greater that are to be damned which number as Salomon sayth is infinite But if none of these things doe moue thee at the least let the greatnes of the costs and charges moue thee which the most bountifull Lord determined to make by reason of this benefit as are the life of his onely begotten sonne and his blood shed in the cause of this benefit as who had determined from euerlasting to send him into this world that he might be the executor of this determination Which seeing that it is so can there be any time long enough and sufficient to consider of so great mercy of God What tongue can euer vtter it sufficiently What hart can perfectly feele and tast it To be briefe by what duties can he recompence it And with what loue can man answere vnto this diuine loue Who will be so ingratefull that will refuse now at the length to loue him of whom hee hath beene beloued from all eternity Who will change him for any other friend For seeing that in the holy Scriptures an auncient friend is so highly praysed and had in great estimation who would change the possession and fauour of this most auncient friend with all the friends of the world And if the possession of a thing time out of minde doth giue authority and right to him that in deede hath no right vnto it what shall this eternall possession doe by which the Lord doth possesse vs that by the title of this friendship we may be reputed his By these it is manifest that no good may be found in the world which is to be changed with this good neyther that there are any such great euils which are not to be borne for the loue of this good Who I pray thee can be so dull blockish and inconsiderate that being taught by diuine reuelation that some begger which daily in the streetes from dore to dore doth seeke his bread is predestinate of God after this maner would not kisse the earth whereon he treadeth with his feete Would not giue place vnto him And bending his knees with great humility would not wish well vnto him and gratulate him with these words ô thou happy and blessed man art thou one of the blessed number of the elect Shalt thou reioyce in that happy company of Angels Shalt thou sing that heauenly musicke Shalt thou possesse that euerlasting and eternall kingdome Shalt thou contemplate and view that bright and glorious shining face of Christ O happy is that day in which thou wast borne but much more happy is that day in which thou shalt dye to the world for then thou shalt begin to liue an eternall and immortall life Happy is the bread with which thou art fed happy is the earth which thou treadest vpon for that doth carry an incomparable treasure Blessed are the tribulations which thou sufferest and the neede which doth presse thee Because they doe open a way to thee which leadeth to eternall life What cloude of calamities or tribulations shall be so thicke which will not vanish and be expelled at so great hope These and such like are the words with which wee would moue and perswade any man whom we knew certainly to
vertuous CHAP. XIIII THis fatherly prouidence of the which we haue spoken a little before is as we haue sayde as it were the fountaine and originall of all other priuiledges and benefits with which God enricheth and beautifieth his friends in this world For to this prouidence it pertayneth to prouide them of all necessaries to the obtaining of the last end which is the last perfection and blessednes by helping them in all their needes and by creating in their mindes all aptnes disposition vertue other habits which are requisite vnto that end Of the number of these the first is the grace of the holy Ghost which next to that diuine prouidence is the originall beginning of all other priuiledges and celestiall gyfts Thys was the first robe with which the prodigall childe was clothed after he was receiued into his Fathers house If thou demaundest of me what this grace is I answere that this grace according to Diuines is a participation of the Diuine nature that is of sanctitie goodnes puritie and of the noblenesse of God himselfe by whose helpe benefit man doth cast from him all the basenes vildnes and rudenes which hee tooke and receiued from Adam and is made partaker of holinesse and of the Diuine noblenesse putting off himselfe and putting on Iesus Christ. The Fathers show this by the example of yron cast into a fire which remaineth yron still yet pertaking of the nature of fire it is pulled out altogether shyning glowing as though it were fire in deede I say that the same substance of yron remaineth with the name but the heate the splendour or shyning and all other accidents are not of the yron but of the fire After the same manner grace which is an heauenly qualitie which God infuseth into the soule hath that admirable vertue and effecacie that it transformeth man into God after this manner that still remaining a man yet hee is made a partaker of the Diuine puritie and noblenesse as he was a partaker who said I doe not now liue but Christ lyueth in me Furthermore Grace is a supernaturall forme and diuine which maketh that a man leades a life cōformable to the forme from which it proceedeth which also is supernatural diuine In which thing after an admirable manner shineth the Diuine prouidence which as it willeth that man should liue a double life naturall and supernatural so hath it prouided for the same a double forme which are as it were the two soules of these lifes one by which we liue this first life another by which we liue the other For euen as from the soule which is the naturall forme all the powers and sences doe proceede by whose help we liue this naturall life so from grace which is the supernaturall forme al vertues and gyfts of the holy Ghost doe proceede by the benefit of which we liue a supernaturall life Therefore this is as the prouision of two kinde of instruments by helpe of which we labour in diuers exercises Grace is also a spirituall ornament of the soule wrought by the handes of the holy Ghost which dooth make the soule so beautifull and so acceptable in the eyes of God that he receaueth it for his daughter and for his Bride Of this ornament the Prophet glorieth saying I will reioyce in the Lorde and my soule shall be glad in my God because he hath put vpon me the vesture of saluation he hath couered me with the garment of righteousnes as a Bridegrome adorned with a crowne and as a Bride decked vvith Iewells Which are all vertues with all the gyfts of the holy Ghost with which the soule is adorned at the hands of GOD. Thys is that golden vesture wrought about with great variety with which the Queene was clothed who stoode before the King her Spouse for from grace all the colours of all vertues celestiall habits doe arise in which the beautie of the Queene consisteth Of these it is easily gathered what be the effects which grace worketh in those soules wherein it dwelleth For the speciall effect of it is to make a soule so acceptable and beautifull in the eyes of God that hee taketh her to be his daughter his spouse his temple his dwelling in which he enioyeth his delights with the sonnes of men An other effect of it is not onely to adorne the soule but also to strengthen it with those vertues which proceede from it Which are as the haires of Sampson in which consisted not onely his beautie but also his strength As well from this as from the former effect of grace the soule is praised in the Canticles where the Angels admiring the beautie of it say Who is shee that looketh foorth as the Morning faire as the Moone pure as the Sunne terrible as an Armie with banners Wherby we know that Grace is as a shield couering the whole body or as a complete Armor which armeth a man from the head to the foote and maketh him beautifull and valiant so valiant that if we beleeue a certaine learned Schoole-man a little grace is sufficient to conquer and ouer-come all the deuills with all sinnes that raigne and rule in the world There is also a third effect of grace that it maketh the soule so acceptable and excellent in the sight of God that as manie works as it dooth deliberatiuely and aduisedly which are not sinnes are acceptable vnto him That not onely the acts of vertue but also naturall works as to eate drinke sleepe such like are acceptable before the Lord. The fourth effect is that it maketh vs the sonnes of God by adoption and heyres of the heauenly kingdome and also worthy to bee written in the booke of Life in which all the names of the righteous are written and by consequent it giueth vnto vs a lawfull claime and title to that most rich and heauenly inhearitance This is that priuiledge and prerogatiue which our Sauiour praysed so greatly in his Disciples then when they returned merily vnto him saying Lord euen the deuils are subdued vnto vs through thy Name to whom our Sauiour answered In this reioyce not that the spirits are subdued vnto you but rather reioyce because your names are written in heauen For it is certaine that this is the greatest good that mans hart can thinke vpon or desire in this life But that I may speake many things in few words it is grace that maketh man fitte to all good which maketh the way to heauen plaine before vs which maketh the yoke of the Lorde easie and sweet vnto vs which leadeth man by the way of vertue which healeth our weake nature maketh all that seeme light vnto vs which while it was weake seemed intollerable it is that which after an ineffable manner reformeth and armeth all the powers and faculties of our soules that by the meanes of those vertues which proceede from it
vnto thee as a young Swallow doth vnto her Dam. So this holy man spake although he was a most mighty King Also his Father Dauid beeing much greater then bee neuerthelesse in all his neede he ranne to this sanctuarie with the same spirit and same intent saith I cryed vnto the Lorde with my voyce with my voyce I prayed vnto the Lord I poured out my meditation before him declared mine affliction in his presence That is when I cast mine eyes about looking heere and there I see all passages stopt and the gates of hope shutte against mee therefore when as mans helpe doth faile me by prayer I desire heauenlie ayde which God hath left vnto me as the onely refuge stay in all my troubles and dangers Perhaps thou wilt aske me whether this remedy be safe and vniuersall for all the necessities of our life Vnto this seeing that it dependeth of the Diuine will onelie none els can answer but those whom God in this matter hath chosen to be his Secretaries as are the Apostles Prophets amongst whom one saith There is no other Nation so great vnto whom the Gods come so neere vnto them as the Lord our God is neere vnto vs in all that wee call vnto him for These be the wordes of God himselfe although they be vttered by the mouth of a man which ought to haue greater credite with vs and to make vs in this matter more secure then all the testimonies of the world that is when wee pray although we see no body who answereth vs yet we speak not to the walls neither doe we scatter our words in the winde but God himselfe is present who heareth and helpeth vs praying pittying our neede and preparing remedie for vs if so that remedy be conâ—enient and necessary What therefore can be a greater comfort to one praying then to haue an earnest and a pledge so certaine of the Diuine assistance But if this be sufficient to comfort and to confirme vs in prayer how much more shall those things confirme vs which Christ himselfe speaketh and that pledge which wee haue of our labour as hee himselfe saith in the Gospell Aske and it shall be giuen you seeke and yee shall finde knocke and it shall be opened vnto you What pawne can we haue more precious or more certaine then this Who can call these wordes into doubt or question who by this comfort will not be refreshed and encouraged in all his prayers vvhom will not this royall charter content satisfie This is one of the greatest and chiefest priuiledges which attend vpon the louers of vertue in thys that is to knowe that these great and assured promises are especially made for them For it is one of the excellentest graces that our Lord bestoweth vpon them for the paiment of their obedience that he alwaies is present with them praying and that hee heareth all their prayers Dauid assureth this vnto vs when hee saith The eyes of the Lorde are vpon the righteous and his eares are open vnto theyr cry And the Lord promiseth the same thing by Esay Then shalt thou call sayth he and the Lord shall aunswer thou shalt cry and hee shall say Heere I am Not onely when they cry but before they shall cry the holy Prophet promiseth that the Lord shall heare them Thys promise moreouer hath great force to obtaine other promises as Christ himselfe sayth in Iohn If ye abide in me and my words abide in you aske what ye will and it shall be doone vnto you But because the greatnes of this promise did seeme to exceede all humane credit he repeateth the same thing the second time and that with greater asseueration saying Verily verily I say vnto you whatsoeuer ye shall ask â— the Father in my Name hee will giue it you What greater grace or fauour can bee showed What greater riches giuen or what greater domination Aske what you wil saith he and it shall be giuen vnto you O word worthy of such a promiser who could promise this that is not God What power could extend it selfe to things so hard and magnificent but the power of God alone This after some manner maketh man the Lorde of all thys deliuereth vnto him the key of the Diuine treasuries All other gifts and Diuine graces haue theâ— lymits in which they are circumscribed But thys amongst the rest as a royall gift of the infinite Lord hath the nature of his infinitenes that it is neyther determined with these or those limits but it is said all whatsoeuer ye wil so that it be conducent to your saluation And if men were iust prisers and esteemers of things how greatly were they to esteeme this promise Of what great woorth would a man make it if he had found this fauour with some King who would giue vnto him whatsoeuer he should aske If an earthly King would be in such price with thee shall not this heauenly King be in greater But if thou shalt esteeme these to bee naked words and that the effect and fruite dooth not follow the promise looke into the liues of the Saints and consider what they haue done onely by prayer How great things did Moses in Egipt and in all that iourney through the wildernes onelie by prayer What great things did Elias and Elizeus effect bring to passe onely by prayer What great miracles did the Apostles by prayer onely With this Armour did the Saints fight with this they haue ouerthrowne the power of deuils by thys they haue triumphed ouer the world by this they haue exceeded nature by this they haue mittigated quenched the heat of fire to conclude by this they haue pacified the wrath of the Lord and haue obtayned whatsoeuer they would This therefore is the rewarde promised to the obedience of the righteous that seeing they are so faithfull obedient to the voyce of the Lord he semblably dealeth with them because they answere vnto his voyce when hee calleth and cryeth vnto theÌ„ it is meete that he should remunerate them after the same manner Hence it is that Salomon saith That an obedient man doth speake of victory for it is meete that God should doe the will of man when man doth the will of God Hetherto of the prayer of the righteous But contrarily speaketh the Lord of the prayer of the wicked When you shal stretch out your hands I will hide mine eyes from you and though you make many prayers I will not heare And by Ieremie the Lorde dooth threaten them saying And in the time of theyr trouble they vvill say Arise and helpe vs. But where are thy gods that thou hast made thee Let them arise if they can helpe thee in the time of thy trouble In the booke of Iob also it is written For what hope hath the hypocrite wheÌ„ he hath heaped vp riches if God take away his soule Will God heare his cry
be but with great greefe remembred All ages haue written and spoken great and glorious things of that good Emperour Great Constantine for his defence and patronage of sacred Christianitie and bounty vnto the Church and her Pastors So all Diuines and whole Vniuersities of Schollers doe daily blesse God who in this corrupt simoniacal age in these dog-daies of the Church and Religion which together with learned Diuines worthy schollers doe lie in a desperate Paroxisme and most dangerous fit ioyntly shaken and assaulted by wicked Patrons and wretched Atheists hath allotted vnto vs not onely another Alexander that so honoured the Poet Pindarus that at the destruction of Thebes he gaue charge that the family and kinred of Pindarus should be spared but another Mathias of the newe Law nay a true follower and imitater of Christ who daily casteth out of the Temple of God all them that buy and sell in it and ouerthroweth the Tables of Money-changers and the seates of them that sell Doues endeuouring with all zealous sincerity to make the house of GOD that that it should be that is a house of Prayer not as Simon Magus would haue it a Denne of theeues and a Cage of vncleane byrds I humbly entreate your Lordship to accept this small gift the fruites of a poore schollers study and weigh it not according to my skill which is but weake but according to the soundnes of the doctrine therein contayned which is warranted by the authority of the holie Scriptures Quod si ex tua dignitate spectetur exiguum est sin ex animo meo magnum Multum enim dat qui cupit dare satis qui dat illud quod habet qui nihil sibi retinet qui nihil quod in se est omittit The Almighty God who is the exceeding great reward of all them that walke vprightly before him in whose hand is the length of dayes blesse and prolong your Honor here among vs to the perfecting and consummation of that good worke he hath began 〈◊〉 euen to the vtter extirpation of all Simony Sacriledge and 〈◊〉 merchandizing and to the supportation of all religious Pre 〈◊〉 of the Church and learned Scholiers of the Land and after this â—yfe giue your Lordship euerlasting glory with him who giueth euery man according as his worke shall be London the tenth of May. Anno. Dom. 1598. Your Honours in all humble dutie FRANCIS MERES TYPOGRAPHVS LECTORI Da veniam maculis quas aut incuria fudit Aut humana parùm cauit natura Page Line Fault Amended 34. 13. yee the. 40. 28. course corse 41. 17. there wants is 55. 19. captayne captiue 59. 18. them then 60. 17. meditation mediation 65. 1. shall will 65. 33. there wants and. 70. 9. there wants how 73. 3. disturbed distorted 73. 36. lenity leuity 81. 12. no now 104. 3. doe doth 139. 22. grosse grasse 145. 16. water watch 159. 34. there wants side 225. 6. felicities felicity 234. 5. there wants life 244. 22. tribulation tribulations 271. 25. would could 300. 24. no on 335. 18. ordinarily inordinatly 345. 20. more moe 351. 1. of and. 355. 16. seruant seruants 356. 20. by be 360. 2. there wants in 369. 2. there wants him 395. 13. there wants selfe by Page Line Fault Amended 397. 16. many man 403. 11. ther other 405. 1. her his 405. 35. inordinary inordinacy 410. 25. mithout without 430. 18. gaine againe 460. 12. nature mature 462. 5. lenity leuity 464. 37. he is 464. 37. confirmeth confirmed 464. 37. there wants that 486. 5. to too 492. 3. fructure structure 494. 2. pallable palpable 502. 11. his the. 503. 13. not nor 507. 26. liuings liuing 512. 6. there wants the. 513. 28. are as 522. 6. there wants in Marginall defects Page Against line there wants 60. 34 A cloud 115 25 Iob 40. 245 13 the. 272 22 Iob 20. 256 32 for our read houre Hac maiora sunt Errata que sensum vulnerant minuscula veróque vocem immutant tue humanitati relinquo THE PROLOGVE OF the first Booke SAY ye surely it shall be well with the iust Esay 3. This is the embassage which GOD in times past sent to all the iust by the Prophet Esay short and briefe in words but most copious and exceeding rich in rewards and benefits Men are wont to be liberall in promises but niggards and couetous in performance of them God after a contrary manner is so liberall bountifull in performance that the words of his promise are much lesse then his deede and remuneration For what could be spoken more briefely then Say yee surely it shall be well with the iust But oÌ„ how many how great be the blessings which are contained vnder this small word Well Which I thinke so to be left without any extention or exemplifying that men might vnderstand that it is impossible that it should be expressed according to the veritie nature of the thing neither that this litle word should be vnderstood of these or those blessings but of all kinde of blessings which are comprehended vnder this word Well without any limitation For thys cause it was aunswered to Moses of the Lord when he asked what was his name I am that I am no other word being added that God might signifie that his being could not bee circumscribed or defined with words but that it was a thing vniuersall which comprehendeth in it all kind of Essences all perfection which without any imperfection pertaineth to that Essence and beeing So in this place the Prophet doth put this short word Well not adding any explication that he might signifie and intimate vnto vs that the whole vniuersitie and generalitie of all good things that can be desired of mans hart are to be found in thys word and be conioyned to it which the Lord doth promise heere to the righteous for reward of his vertue This is the chiefe principall argument which Gods holy Spirit assisting mee I haue purposed to handle in this Booke to the which I will also adioyne counsailes instructions rules which ought to be obserued of those who are studious of vertue According to this purpose this booke shall be deuided into two Tomes or two principall parts In the first shall bee shewed those most straight and firme bonds which binde vs to followe and embrace vertue also the inestimable and inualuable fruites and profits which are brought forth by this studie In the latter part or Tome wee will speake of a godly life which is lead according to the prescript rule of vertue of the admonitions doctrines which are required vnto it For there are two things necessary to a man that will become godly and honest The first is that hee desire to be really and indeede indued with vertue The second is that he may know how to be so indued and furnished For the first of these two the first Booke is profitable and auailable for the second the second For
and establish this question and matter vnlesse also the contrarie arguments and obiections bee refuted therefore the third part of this Booke is occupied and conuersant in ouerthrowing and confuting them in which we plentifully aunswere all the excuses and obiections which are wont to be alledged of naughtie men why they doe flie and eschew Vertue Because the matter and subiect of these two Bookes is Vertue wee would not haue the Reader to be ignorant that by this word Vertue we barelie or solely vnderstand the habite of Vertue but also her actions and duties to the which that noble habit is ordered and disposed because the Figure is very well knowne that the effect is signified by the name of the cause the cause by the name of the effect THE FIRST BOOKE OF THE SINNERS GVIDE In which is contayned a large and copious exhortation to keepe Gods commaundements THE FIRST TITLE That man is bound to seeke after Vertue and to serue GOD and of the excellencie of the Diuine perfection CHAP. I. TWO things chiefely Christian Reader are wont to mooue and stirre vp the will of man to any good action One is the bond by which we are bound to iustice the other is the profit and fruite which proceedeth issueth of this action For it is the iudgement of all wisemen that these two things are to be considered of in euery matter and action to wit Honestie and Profit which are as it were the two spurres of our Will which pricke it forward and encourage it to take any action in hand Of these two although for the most part Profit is more sought after and desired yet Honestie is more effectuall and powerfull For there is not any profit or commoditie to be found in this world although it be great which may compare with the excellencie of Vertue as also there is no losse or discōmoditie so great or grieuous which a wise man ought not rather to choose then to runne into anie vice as Aristotle auerreth Seeing therefore that it is our purpose and meaning in this Booke to inuite men to the loue of Vertue and to ensnare them with the beautie of it I take it that we shall doe very well if we begin of this more principall part declaring the bond by which we stand bound to Vertue and therefore to God himselfe also who seeing that he is goodnes it selfe doth commend nothing in this world doth desire nothing doth not account any thing precious but onely Vertue Therefore with great care and diligence let vs consider those iust titles and claimes which God hath to demaund and exact this so great debt and bond of vs. But seeing that they be innumerable wee will onely induce sixe of the chiefest euery one of which seuerally do binde man with out any excuse to him in whatsoeuer he can or may The first and greatest and which can lesse be declared or expressed is to be him that he is to which is referred the greatnes of his Maiestie and all his perfections Hetherto pertaine the incomprehensible magnitude of his goodnes mercy iustice wisedom infinite power noblenes beautie faithfulnesse truth benignitie happines maiestie and the other riches and perfections that be in him which are such and so immeasurable that as a certaine famous Doctor saith if the whole world were ful of bookes and all creatures Writers and all the water of the Sea ynck first all the bookes should be filled first all the Writers should be wearied and first all the Sea should be exhausted and drawne drie then one alone of his perfections should be described absolutelie and as it is in deede and in it selfe The same Doctor also saith if God should create a newe man and should giue vnto him a hart so ample capable and spacious as are all the harts of men ioyned and mixed together if that hart should apprehend with an immeasurable and vnusuall light the qualitie and quantitie of one of these perfections it would faint die or breake in peeces by reason of the greatnes of that ioy and pleasure which should redound to it except it were preserued by the singuler power of GOD. This therefore is the first the most equall and iust reason by which we are bound to loue God and to serue obey him who is truth it selfe in so high a degree that the very Epicures themselues who are the ouerthrowers and destroyers of all Philosophy for they denie the diuine prouidence and the immortalitie of soules doe not denie that there is a Religion which is the worship and adoration of God For one of them disputing in that Booke which Tully writ of the nature of the Gods confesseth and prooueth very strongly that there is a God and also he acknowledgeth the altitude of his admirable and wonderfull perfections and for them he saith that he is to be worshipped adored and reuerenced for this is due to the greatnes and excellencie of this most noble substance Therefore he is to bee worshipped by that name and title onely if hee had not anie other For if we honour and reuerence a King for the onely dignitie of his presence although hee be without his kingdome where we receiue no benefit by him why rather should we not giue and exhibite all honour and reuerence to this Lord who as Iohn testifieth hath written vpon his garment and vpon his thigh The King of Kings and Lord of Lords It is he that with his three fingers doth beare vp the round Globe of the earth doth dispose of causes moueth the heauens it is he that changeth times altereth the elements diuideth the waters bringeth forth the windes engendereth causes giueth influence to the Planets and as an vniuersall King and Lord doth nourish and sustaine all creatures That also is of greater moment that his kingdom is not by succession or by election or by inheritance but by nature For euen as a man naturally is greater thē a Pismier so that most noble substance in greatnes doth far excell all other things created insomuch that euery thing whatsoeuer it be and the whole vniuersall world in his eyes haue scarce the quantitie and bignes of an Emmot If that vnhappy Philosopher acknowledged and confessed this truth why shall not Christian phylosophy acknowledge and confesse it This therefore teacheth that although there be many titles and names by which wee are bound to God yet this that we now entreate of doth excell them all the which is of such weight valuation that if there were no other this alone deserueth all the loue and seruice of man yea though he had infinite and innumerable soules and bodies which might attend and waite vpon his worship and loue That alwaies hath beene the care and studie of the Saints whose loue were so pure and sincere that of it S. Bernard saide Pure loue doth not take strength from hope and yet feeleth not the hurt of distrust As if hee
intollerable if a married woman should giue all her Ouches Tablets Ringes Chaynes Earings and Bracelets which her husband gaue her that shee might be beautified with them and to please him to an adulterer that shee may allure him to her loue I doe not thinke that a more execrable and damnable thing coulde bee thought of in the world and yet this iniurie is doone to man of man to an equall of an equall But how much greater and filthier is it if such great iniurie be offered to God And what other thing doe men daily when as they doe spend and consume their fortitude strength health and riches which God hath giuen them vpon ill works most filthy and dishonest actions They wax more proud do mightily swell through fortitude they hunt after greater glory through beautie in health they more easily forget God by riches they be come more couetous and more greedy to sucke out the blood of the poore by riches they study how to heape vp moe riches they doe deck and trim their bodies beyond measure they lye in waite for the virginity and chastity of women and they doe that they as an other Iudas may sell the blood of Christ and they as Iewes may buy it at an appoynted price And how may I remember sufficient worthily the abuse of the rest of the benefits The water serueth their gullet they abuse the beauty of the creatures to their lust the fruites and blessings of the earth doe wayte vpon their couetousnes The graces and habites of nature doe encrease their pride through too much prosperity they waxe mad and foolish and through aduersity they are so deiected and cast downe that they make shipwrack of theyr soules and runne into damnation The murtherer riseth early and killeth the poore and the needy and in the night hee is as a theefe as it is written in Iob. To be briefe whatsoeuer God created for his glory they conuert it to be instruments for their madnes and frenzie He should enter into a bottomlesse pit of miseries if any would exactly remember their distilled waters smels fumigations apparell Babilonian tapestry and their diuers kinds of delicates boyled rosted broyled fryed and a thousand other superfluities of the which that there might be more skill to sinne not onely whole books are written but also imprinted so little shamefastnes there is amongst vs and so great strength the enticements of the flesh haue got All these precious things for which wee ought to giue to the Lord God infinite and euerlasting thanks they vse as the prouokements of their riotousnes and luxuries peruerting the vse of all the creatures of God and making them the instruments of vanity which they ought to make the instruments of vertue To be briefe they haue vowed and bequeathed all things which are in the world to the lusts and delights of their flesh but nothing to their neighbour whom God hath commended so seriously vnto them For when they shold giue any thing to their neighbour then they are onely poore then they rip vp and record that they are much endebted in all other things neyther are they endebted to any man neyther is anie thing wanting or lacking to them Therfore ô my brother doe not suffer that this so dangerous a burthen layd vpon thee doe remaine to the houre of death which by how much it is greater by so much a straighter account shall be exacted of thee That God giueth much to him who is ingratefull is a certaine kinde of iudgement but when he giueth to him that abuseth his benefits it is a token of reprobation For in this we shew that wee haue put off all shamefastnes the beasts in this kinde of vertue doe goe before vs and are much more thankfull to their benefactour then wee are Wherefore if the Niniuites shall rise against the Iewes at the last iudgement and shall condemne them because they were not moued to repentance by the preaching of Christ let vs beware and take heede least God condemne vs for the example of beasts because they doe loue their benefactour whom we doe not loue THE FOURTH TITLE That we are bound vnto Vertue by reason of the inestimable benefit of our Redemption CHAP. IIII. AFter the benefits of our Creation and Preseruation followeth the inestimable benefit of our Redemption To handle and speake of this benefit I finde my selfe so vnworthy and so vnapt that I am vtterly ignorant where to begin or where to make an ende I know not what to speake neyther what to keepe close and silent If the idlenes and slothfulnes of men did not neede this prick to liue well it were better to adore with silence the altitude and depth of such a benefit then to obscure and darken it with the harshnes that I may so speake and penury of my tongue It is remembred in the writings of auncient men that a certaine famous Paynter when he would depaynt the funerall solemnity of a certaine Kings Daughter fayned many of her kinsfolks alliance standing about the course with sorrowfull and heauy countenances hee ioyned also the mother vnto them more mournfull and sorrowfull then the rest When he came to delineate and pourtray the father hee did couer his face with a certaine artificiall shadow signifying thereby that his Art did heere faile him By which new deuice and inuention he expressed the greatnes of his greefe If therefore all our knowledge is not sufficient to declare the benefit of our Creation what tongue what eloquence what oratory can sufficient worthily expresse the benefit of our Redemption God created all things with the onely becke and pleasure of his will but for mans redemption he sweat thirty three yeeres hee shed his blood neyther had he any one member or sence which was not tormented and vexed with some particuler and peculier greefe It seemeth that an iniury is done to this glorious misterie if any man shall suppose that he can expresse it with humane tongue Then what shall I doe shall I speake or shall I holde my peace I may not be silent and I cannot speake How can it be that I should keepe in silence thy mercy so vnmeasurable and how shall I declare this mistery so high and so to be adored To hold my peace ingratitude to speake may be called rashnes and presumption Wherefore ô my God I intreate thine vnmeasurable piety grant vnto me that as long as I shall speake of thy glory after my rude manner those blessed spirits which are aboue in heanen who know how to glorifie thee may prayse and glorifie thee for me and that thy holy spirit may administer and supply vnto me those things wherin I faile After that man was created and seated in a place of delights in great dignity and glory and also was bound to God with so great and straight bonds as the benefits were great that he had receaued of him he became disobedient and rebelled and of
with the Windy-colicke that often his life was endangered by it he stroue with death When on a time he had lost together with his speech all his sence so that there was scarcely left any hope of longer lyuing they applying a little phisicke vnto him forth-with againe he began somewhat to breathe and by little little to come vnto himselfe At the length on a suddaine he began to prayse the Lord crying out with a loude voyce All things which thou hast spoken ô blessed Iesu are most true And he repeated these words very often Those religious men that stoode about him meruailed at him and asked him how he did and why he sayd so He aunswered none other thing but doubled the same saying ouer againe All things which thou hast spoken ô blessed Iesu are true Some that were present sayd that the greatnes of his payne and disease had disturbed his reason and iudgement and that this disturbance did cause him so to speake To whom he aunswering sayd It is not so my brethren but I doe speake with a sound iudgement and with a good vnderstanding that those things are most true which our Sauior Iesus Christ spake They said vnto him again surely we confesse as much that it is so but for what intent doost thou speake it Because sayth he he sayth in the Gospell that whosoeuer for the loue of him shall forsake his parents he shall receaue an hundreth fold in this world and shall haue life euerlasting in the other The experience of this I haue now in my selfe and I confesse with all my hart that now I haue receaued an hundred fold in this life for the greatnes of the griefe which I now suffer is so sweet vnto me for the certaintie of the hope which I haue of my saluation that I woulde not change my Christ with the hundreth fold of all those things that are in the vvorld And if I that am so great a sinner doe receaue so great consolation in my griefes and paines what shal holy and perfect men receaue in their reioycings For that spirituall ioy vvhich hath brought this hope vnto mee dooth farre exceede all that worldly ioy which I possessed in this world When they had heard these things all they that stoode by meruailed that a man vnlearned illiterate should vtter so great misteries but surelie it was the holy Ghost that dwelled in his hart that spake these things in him Therefore by this example it is very manifest that God with out any pompe or preparation of these temporall blessings can giue to his much more aboundance and many moe precious blessings then those were which they left for him and by consequent it is hence euident howe shamefully they erre who thinke that no reward is destined and ordained for Vertue in this life To banish therefore this errour so dangerous besides those things which haue beene spoken the twelue priuiledges prerogatiues which follow shall be most profitable in which we will handle and discourse of the twelue admirable fruits and preheminences which attend and waite vpon Vertue in thys life that by them the louers of this world may vnderstand that in Vertue there are found many moe excellent blessings then they suppose And although to the perfect knowledge of thys the experience and vse of Vertue herselfe were necessarie that thereby we might the better know her riches and commodities yet that which is wanting in this respect Fayth shall supply which confesseth acknowledgeth the truth of the diuine and holy Scriptures by the testimonies of which I will approue all things which I am to speake of this matter that we should at no time doubt of the excellencie of Vertue THE TWELFTH TITLE That the first priuiledge or prerogatiue of Vertue doth bind vs vnto her which is the speciall prouidence by which God directeth all good men to all good and chastiseth the iniquity of the wicked CHAP. XII WE beeing about therfore to speak of the twelue priuiledges and prerogatiues of Vertue we wil beginne of the first and principall from which as from a liuely fountaine all the rest doe flow and that is of the prouidence and fatherly care which God vseth towards them who do serue him Although there is in him a generall prouidence ouer all his creatures yet he hath a singuler and a speciall prouidence onelie ouer them whom hee hath chosen that they should be his and seeing that he accounteth of them as of his sonnes he hath also giuen vnto them a childes hart and a filiall spirit and he in like manner beareth towards them the hart of a most louing tender Father and therefore he hath ouer them a care a prouidence equall vnto this loue But how great that prouidence is it cannot be vnderstood vnlesse of them which haue tried or at least haue seene or haue read with industrie attention those places of Scripture which speake of this prouidence Whosoeuer shall doe this hee shall see that generally all these things are directed to that end For all things haue reference and are turned about these two points no otherwise then the heauen about his poles that is about the Commaundement and the Promise For here the Lord commaundeth obedience to man and obseruaunce of his precepts there he promiseth great rewards to them who obserue keep them threatneth fearefull punishments to them who breake and violate them This doctrine is deuided after that manner that all the morrall bookes of the sacred Scripture do cōmaund and promise and the historicall doe shew the true effect of this or that showing how differently GOD carrieth himselfe towards the good euill But seeing that God is so magnificent and so liberall and man so miserable and so fraile he so rich in promising this so poore in giuing greatly different is the proportion of that which he commaundeth in respect of that hee giueth so that he commaundeth few things but giueth verie many he commaundeth loue and obedience both which hee himselfe giueth and for them he offereth inestimable blessings as well of grace as of glory both in this life and that to come Amongst these wee giue the first place to his loue and fatherly prouidence which he beareth towards them who are receiued of him for sonnes which loue exceedeth al loue prouidence which all earthly fathers haue or can haue towards their sonnes The reason is this because euen to this day there hath not been found any Father who hath layd vp prepared so great blessings for the good of his chyldren as GOD hath prepared prouided for his children that is the participation of his owne glorie Neyther hath any Father laboured or taken so much paynes as hee who hath for them shedde his owne blood To conclude neyther doth any Father watch and keepe his vvith so great care and diligence as God dooth his who are daily in his eyes and to whom he is present in
all their tribulations This Dauid confesseth in his Psalmes when he sayth Thou vpholdest me in mine integritie and doost sette mee before thy face for euer That is thou neuer turnest thine eyes from me for that contitinuall care thou hast of mee Also hee sayth in another place The eyes of the Lord are vpon the righteous and his eares are open vnto theyr cry But the face of the Lord is against them that do euill to cutte off theyr remembrance from the earth But because the greatest riches of a good Christian is the prouidence which God beareth ouer him this the more certaine it is and better knowne vnto man the greater is his ioy confidence I thinke that I shall doe a thing worth the labour if I shall adde and bring hether moe places and testimonies of the sacred Scripture seeing that euery one of them are as the Charters and Letter-pattents of a King and new confirmations of the rich promises and legacies of his diuine will Therefore Ecclesiasticus sayth The eyes of the Lord are vpon them that feare him and he knoweth all the workes of man hee is their mighty protection and strong ground a defence from the heate and a shadow for the noone day a succour from stumbling and an help from falling he setteth vp the soule and lightneth the eyes he giueth health life and blessing Hetherto are the words of Ecclesiasticus out of which it is euident and plaine to euery man how many kind of duties there be which GOD supplyeth in the preseruation of man This the Prophet Dauid confirmeth The paths of man are directed by the Lord for he loueth his way Though he fall he shal not be cast of for the Lord putteth vnder his hand Consider I pray thee heere what ill can happen vnto him who falleth vpon a bolster so soft as is the hand of the Lord our God And in another place Many great sayth he are the troubles of the righteous but the Lord deliuereth him out of them all He keepeth all his bones not one of them is broken In the New Testament also more excellent magnificent things are spoken of this diuine prouidence where the Lorde sayth that he onely hath not a care of the bones of the righteous but also of euery one of theyr haires that they fall not nor perrish without his prouidence willing after this manner of speaking to insinuate and intimate vnto vs his greatest and speciallest prouidence towards them For of what thing shall not he haue care who hath a care of all our haires If this seeme too much vnto thee heare that which is no lesse which God speaketh by his Prophet Hee that toucheth you toucheth the apple of mine eye It had beene sufficient to haue sayd hee that toucheth you toucheth me but it is more that he saith he that toucheth any part of you toucheth the apple of mine eye Neyther is our most bountifull Lord content that he hymselfe should alone watch-ouer our safetie but he also willeth that the Angels should be ready to doe vs seruice for so wee read in the Psalmes Hee hath giuen his Angels charge ouer thee to keepe thee in all thy waies they shall beare thee in theyr handes that thou hurt not thy foote against a stone Didst thou euer see I pray thee such a Chariot or Wagon as are the hands of Angels See therfore how the Angels who are our elder brethren doe beare the righteous in their armes who are their younger brethren who as yet know now how to walk alone but must be carryed in the armes of their elders And this they doe not onely in life but also in death at the history in the Gospell testifieth of the rich Glutton in which we see that the begger Lazarus after death was carryed of Angels into Abrahams bosome The diuine Psalmographer confirmeth this The Angell of the Lord pitcheth round about them that feare him and deliuereth them How mightie and strong this garde is the translation of S. Ierome dooth more expresse The Angell of the Lorde compasseth and encircleth them that feare him that he may deliuer them What King was euer founde that had such a garde as our Lord hath giuen vnto vs This is most manifestly seene in the bookes of the Kings the King of Syria comming to take the Prophet Elizeus brought a great Armie with him vvhich the seruaunt of the Prophet seeing feared and began to tremble But the Prophet turning to his prayer prayed the Lorde that hee would vouchsafe to open the eyes of his vnbeleeuing seruant that he might see the Armie which stoode for the defence of the Prophet being stronger by infinite thousands then that which came to hurt and wrong him And hee opened the eyes of his seruant and he saw the Mountaine ful of horses and of fierie Charrets for the defence and gard of Elizeus Like to this gard is that which is mentioned in the Canticles in these words What shall you see in the Shulamite which is the Church or any soule liuing in the state of grace but as the company of an Army that is an Armie of Angels This same also in the same booke is explaned by an other figure when it is said Behold Salomons bedde threescore strong men are rounde about it of the valiant men of Israell They all handle the sword and are expert in warre euery one hath his sword vpon his thigh for the feare by night What other thing is this then that the holy Ghost by this figure might teach and show the great care singuler prouidence by which God defendeth and watcheth ouer the soules of the righteous For whence is it I pray thee that man being conceaued in sin liuing in a corrupt flesh bent to all euill should passe so many yeeres among so many snares and dangers without destruction and vtter ruine of himselfe if hee were not preserued sustayned by the Diuine prouidence Which is so great that it dooth not onely preserue men from euill but also oftentimes it dooth turne the very euills into which men fall through carelesnesse and negligence into a matter of greater good that is as often as by that they are made more wary more humble and more thankfull vnto him who hath drawne them back from so great danger and hath pardoned them so great a sinne For this cause the Apostle sayth Vnto them that loue God all things worke together for the best If this fauour and friendship be worthy of admiration that shall be more worthy that God doth not onely shew this mercy to his seruants but also to their sonnes and Nephewes and to all things that appertaine vnto them as God himselfe testifieth saying I am the Lord thy God a iealous God visiting the iniquity of the fathers vpon the children vpon the third generation and vpon the fourth of them that hate me And shewing mercy
small thing vnto the iust man is better then great riches vnto the wicked And in another place A day in thy courts is better then a thousand other-where I had rather be a dore-keeper in the house of my GOD then to dwell in the Tabernacles of wickednesse To be briefe what other thing meane those words of the Spouse in the Canticles Thy breasts are better then Wine and a little after We will reioyce and be glad in thee beeing mindfull of thy breasts aboue wine That is mindfull of the most sweet milke of thy consolations and comforts with which thou refreshest and nourishest at thy breasts thy spirituall children which is sweeter and more pleasant then all vvine By that wine he vnderstandeth not materiall wine as neither in the breast of God we know that there is milke nor the delights and ioyes of the worlde such as the whore in the Reuelation beginneth to her louers sitting vppon many waters and hauing a golden cup in her hand full of abhomination and of the filthines of her fornication making drunken and peruerting the iudgment of all them that dwell in Babylon least they should foresee their destruction and repent them of theyr wickednes ¶ How the righteous are refreshed in theyr prayers after a singuler manner with these diuine consolations IF in prosecuting this matter thou shalt aske me in what matter the righteous chiefely enioy these consolations of vvhich we haue hetherto spoken God himselfe will make answere vnto thee by the mouth of his Prophet Also the strangers that cleaue vnto the Lord to serue him and to loue the Name of the Lord and to be his seruants euery one that keepeth the Sabaoth and polluteth it not and embraceth my couenant them will I bring to mine holy mountaine and make them ioyfull in mine house of prayer For in thys exercise GOD especially and particulerly reioyceth his Elect. For as Laurentius Iustinianus in a certaine prayer sayth the harts of the righteous are inflamed with the loue of theyr Creator and are oftentimes lifted aboue themselues and doe thinke that they are in the company of Angels and there in the presence of the Creator they sing loue breathe praise sorrowe ioy eate and are hungry drinke and are a thirst and by euery way contend to be transformed into their Lord whom they do contemplate by fayth worship by humilitie seeke by desires enioy by loue Then they shall acknowledge howe true it is of our Sauiour That they might haue my ioy fulfilled in themselues Which as a riuer of peace is diffused and dispersed thorowe all the powers of the soule illuminating the vnderstanding reioycing the will renuing the memory and gathering all her cogitations to God there they embrace him with the armes of loue and haue I know not what in them they desire to holde hym with all theyr strength neither will they that hee should depart from them And as Iacob who stroue with the Angell woulde not let him depart so the hart after his manner striueth with the Diuine sweetnes neyther will let it depart but valiantly keepeth it as a thing in which he hath found all that he sought for and desired and saith with S. Peter in the mount Lord it is good for vs to be heere The soule placed in this estate very vvell vnderstandeth the phrase and right idiome or proprietie of the booke of the Canticles but especially it tuneth accenteth that most sweet song His left hand is vnder mine head and his right hande doth embrace me And Stay me with flagons and comfort mee with apples for I am sicke of loue Then the soule sette on fire with that diuine flame greatly desireth to be dissolued and to be deliuered out of this prison teares are her bread day and night as long as this deliuerance is deferred Death is her wish and lyfe her patience Without intermission shee repeateth that of the Canticles O that thou werest as my brother that sucked the breasts of my Mother I would finde thee without I would kisse thee thē they should not despise me Then wondering at herselfe she thinketh after what manner these treasures haue beene hid all the time past and seeing all men capable of so great good shee desireth to goe into all streets and high-waies and to cry out to all men and to say Whether hast yee yee fooles and vnwise What seeke yee Why doe yee not hasten Why doe ye not contend that ye may enioy this blessing Tast and see how sweet the Lord is blessed is the man that trusteth in him For after that she hath tasted of the spirituall sweetnes all flesh is vnsauery vnto her all societie is a prison vnto her all solitarinesse shall seeme a Paradice and her delight shall be to cleaue vnto the Lorde whom she loueth All honor shall be a burthen all houshold gouernment and disposing of riches shall be to her a kind of martyrdome She shall not suffer any thing either in heauen or in earth to disturbe her pleasures and therefore she will watch that no externall cogitations or cares enter into her hart There shall be but one loue vnto her one desire shee shall loue all thinges in one and shall loue one thing in all Very well said the Prophet Whō haue I in heauen but thee I haue desired none in the earth with thee My flesh fayleth and mine hart also but GOD is the strength of mine hart and my portion for euer He that commeth to this happinesse hee thinketh not that he hath any more an obscure knowledge of diuine things but he supposeth that he dooth see with other eyes for hee feeleth those motions and those changes in his hart which are as infallible arguments and most firme testimonies of the truth of his fayth When the day is stormie and bringeth tediousnesse hee desireth a quiet night that hee may poure out his soule before the Lord and that he may passe the night with God No night is too long yea that which is the longest seemeth to bee the shortest If it be a cleere night hee lifteth vp his eyes that hee may contemplate and beholde the beautie of heauen the splendour of the starres and Moone and all these things he considereth of with new eyes and with new ioy farre different from the former He considereth of them as Images of the beautie of his Creator as glasses of his glory as messengers and interpretors who declare his maiestie as testimonies of perfection which is in him as gyfts which the Bridegrome sendeth to his Bride to continue and increase loue euen to that day in which hee shall take her with his hand and in his heauenly pallace shall solemnize with her that euerlasting marriage The whole world seemeth one booke vnto him which speaketh of the wonders of God one Epistle which hee sendeth to his beloued one instrument of his loue These be the nights my
life by grace and the blessed in the other by glory Of the fift priuiledge of Vertue which is the tranquilitie and peace of a good conscience which the righteous enioy and of the torment and inward byting with which the wicked and vngodly are tortured CHAP. XVII AFter the ioy and consolation of the holy Ghost an other ioy doth succeede which the righteous haue from the testimonie of a good conscience For the more euident vnderstanding of this priuiledge wee must know that the Diuine prouidence which bountifully prouideth that all the creatures haue those things that are necessary for their preseruation and perfection when it willeth that a reasonable creature should be perfect hath prouided most plentifully and copiously that not any of those things should be wanting which belong vnto his perfection And because the perfection of this creature consisteth in the perfection of his vnderstanding and will which are two of the chiefest and principallest faculties of our soule one of which is perfected by Science the other by Vertue God hath created vniuersall principles of all sciences in our vnderstanding whence theyr conclusions proceede and in the vvill hee hath ordained a seminary or seede plotte of all vertues for hee hath put in it a certaine naturall inclination to all good and a dread or horrour of that which is euill so that the vvill naturally reioyceth in the one and is heauy in the other murmuring against that as against a thing which it naturally abhorreth Which inclination is so naturall and so effectuall that although by chaunce it be weakened through a daily custome of ill liuing yet it cannot vtterly perrish or altogether be extinguished We haue a figure of this in the booke of Iob in each of the calamities and losses of this man of God alwayes there was a seruant remaining which brought him word of the misfortune and misery After the same manner this seruant is neuer wanting nor euer leaueth him who sinneth The Doctors doe name this seruant the Keeper or Watcher ouer the conscience which in all shypwracks escapeth safe and among all the dead it onely dieth not which ceaseth not to present before the eyes of the wicked the good which they haue omitted vvhen they sinned and the euill which they haue committed In vvhich thing the care and loue of the Diuine prouidence shineth with a wonderfull beautie by which it loueth embraceth vertue after that it hath appointed for her a perpetuall stirrer vp that she sleep not a perpetuall Preacher that neuer keepeth silence and a maister who alwaies directeth her to all good The Stoicke Philosopher Epictetus very well vnderstood this who said Our Parents deliuered vs beeing children to a Schoolemaister or Tutor which might attende vs that wee should not be hurt but God hath committed men to bee kept of their owne conscience seated within them which conscience and Keeper is not to be contemned because it both would displease God and we should become enemies to our owne conscience Euen as this conscience is as it were a Teacher and Maister of good men so on the contrary part it is a tormenter and torturer of the wicked which afflicteth and excruciateth them inwardly without intermission accuseth sinners for their sinnes committed and mingleth Wormwood with all their pleasures insomuch that scarce they bite of the Garlicke of Egypt but a teare doth fall from theyr eyes This is one of those plagues with which the Lord in Esay doth threaten that he will torment the wicked saying And I will make Babilon a possession to the Hedgehog For by the iust iudgement of God the hart of the wicked which heere is vnderstood by Babilon is giuen into the power of the Hedghog that thornie and pricking creature that is into the handes of the deuill and also into the power of the thornes and pricks of the conscience which sinnes doe bring with them which as sharpe thornes and needles doe thrust through and rent the hart of man But if thou askest mee what be these thornes I say that one is the filthines and enormity of sinne that of it owne nature is so abhominable that a certaine Phylosopher sayd If I knew that God would pardon me and that men were ignorant of it yet I should blush to sinne for the onely filthines of sinne Another thorne is when the sin bringeth with it an offence or iniurie to another man for then as it were the blood of Abel is represented to his eyes which cryeth for vengeance before the Lord there is an example of this in the bookes of the Machabees all the iniuries and all the euils which Antiochus the King had doone at Ierusalem came into his minde hee beeing now at the point of death by the which remembrance he came into such tribulation and anguish and into those floods of heauinesse and sorrow that he said And nowe doe I remember the euils that I haue doone at Ierusalem for I tooke all the vessels of gold and of siluer that were in it and sent to destroy the inhabitants of Iuda without cause I know that these troubles are come vpon mee for the same cause and beholde I must die with great sorrowe in a strange Land Infamie is another thorne which followeth sin whicha sinner knoweth of will he nill he and therefore he cannot but grieue for naturally men wish well vnto themselues are afflicted with the contrary For there is not a more grieuous punishment as a certaine Wiseman sayth then publique hate An other thorne is the necessarie feare of death the incertainty of life the feare of rendering an account and the dread horrour of euerlasting punishment Euery one of these are seuerall thornes which grieuously pierce and prick the hart of the vngodly insomuch that as often as the memory of death commeth on one side so certaine on the other so incertaine he cannot but be sadde and heauy as saith Ecclesiasticus For he seeth that day which shall auenge all his iniquitie and bring an end to his vices and pleasures Neither is there any man who can altogether cast the remembrance of this from him seeing that nothing is so naturall to a mortall man as to die Hence it is that being in any dangerous estate hee quaketh and trembleth through feare being doubtfull whether he shall die or not for the vehemencie of his owne loue and the perturbation of feare maketh him to feare a shadow and to dread where there is no such cause Therefore if in the Land destructions and common infirmities doe arise as the plague Earthquakes thunder and lightning a sinner straight-waies feareth and is troubled and is altered through the feare of an euill conscience perswading himselfe that these shall light vppon him All these thornes together pricke goare and thrust through the harts of wicked men as very largely remembreth one of Iobs friends The wicked man sayth he is continually as one
his strength and force The same Art GOD vseth against the wicked that they may plainly knowe so that they will open theyr eyes that felicitie and the content of mans hart is the gyft of God which hee giueth when and to whom it pleaseth him without any of theyr labour or industrie and taketh it away againe according to his pleasure by putting a peg or pinne into the tuch-hole of the gunne that is by sending some of these perturbations into theyr felicity For thys cause although they be mightie and rich as outwardly appeareth yet by reason of this hidden secret defect they are so desolate and liue in so great perturbation and trouble that thou wouldest thinke that they had nothing and that they possessed nothing Thys is that which Esay speaketh in the person of the Lord against the power of the King of Assiria Therefore saith he shall the Lorde God of hosts send among his fatte men leanenesse and vnder his glory he shall kindle a burning like the burning of a fire That it may appeare thereby howe the Lord knoweth to finde out a rock against which the shyp sayling prosperously may be dashed in sunder and to send weaknesse in the midst of strength and misery in the midst of prosperitie The same thing is also shewed in the booke of Iob where it is sayd that the Gyants doe mourne vnder the waters that we may know that God hath deepe places and myseries for them also as he hath for them that be base and small who otherwise seeme more subiect to the calamities of this worlde Salomon sheweth thys more plainly when amongst other miseries of this world he reckoneth vp this as one of the greatest saying There is also another euill which I saw vnder the sunne and it is much among men A man to whom God hath giuen riches and treasures and honour and hee wanteth nothing for his soule of all that it desireth but God giueth him not power to eate therof but a strange man shall eate it vp What is thys that GOD hath not giuen him power to eate thereof but to spend his goods and not to haue that content by them and that rest of minde which hee might haue of them For by that small perturbation and trouble of which wee speake God disposeth that all his felicities is changed that thereby he may vnderstand that as the dead letter giueth not true wisedome but it is God that giueth it so neither the riches and goods of this world doe giue true peace and content but it is God that giueth it Therefore that we may returne from whence wee haue digressed If they who haue all things that they desire and haue not God doe liue in sorrowes and are exceedingly discontented what shall they doe to whom all these things are wanting Because euery defect of them is as a famine as a thirst which pincheth and afflicteth them and as a thorne which pricketh through theyr hart What peace what tranquilitie can there be in that soule in which there is such sedition so great warre and such trouble and hurly burley of appetites and cogitations Of such men it is very well spoken of the Prophet The wicked are like the raging Sea that cannot rest For what sea what waters or what windes can be more tempestuous and vnquiet then are the passions and appetites of the wicked which are wont to subuert Mountaines and seas Also sometimes it cōmeth to passe that in this sea contrary windes doe rage one against another which is a token and a cause of a greater storme For oftentimes the same appetites doe striue one against another after the maner of contrary windes For oftentimes that the flesh willeth that the honour nilleth and that the honour desireth that the riches refuse and so desiring couering all things they knowe not what they would desire yea they vnderstand not thēselues and they knowe not what to chuse nor what to reiect for the appetites are contrary one to another as the humors in a surfitting infirmitie in which the Phisitian doubteth what is to bee done least perchance that which is conuenient for one humor be hurtfull for another Thys is the confusion of languages in the Tower of Babel and that strife for which the Prophet desireth the Lord Destroy ô Lord and deuide theyr tongues for I haue seene crueltie and strife in the Cittie What cruelty what deuision what strife is this but of wordly mens harts and the diuersitie of their appetites when they are contrarie amongst themselues lusting after and coueting contrary things whilst one refuseth that the other desireth ¶ Of the peace and inward rest in which the righteous liue THis which wee haue remembred is the condition of the wicked on the contrary part the righteous hauing the gouernment and moderation of all their desires and appetites hauing also their passions tamed and temperate and placing their felicitie not in these false and transitory things but in GOD alone who is the center of their happines and in those true and eternall blessings which no man can take or steale from them and persecuting also with extreame hatred more then that which persecuted Vatinius the loue of the flesh the whole host of their appetites and concupiscences and to bee briefe committing their whole will into the hands of GOD they are disturbed with no such trouble that they should lose theyr inward peace Thys is one reward amongst many others which the Lord promiseth to the louers of Vertue as the holy scripture witnesseth in many places The kingly Prophet saith They shall haue much peace that loue thy law they shall haue none hurt And Esay sayth O that thou hadst harkened to my commaundements then had thy peace beene as the flood and thy righteousnesse as the waues of the Sea The Prophet in this place doth call thys peace a flood for the vertue that it hath to quench the flame of our appetites to temper the heate of our desires and to water the barren and dry veine of our hart and to refresh our soule The same thing also Salomon affirmeth saying When the wayes of a man please the Lord hee will make also his enemies at peace with him What bee these enemies that make warre with man but his owne passions and the euill inclinations of the flesh which alwayes make sad the spirit These therefore doe liue in peace when as by vertue of grace and good custome they are accustomed to the works of the spirit and fully rest neither doe they mooue such cruell warre as before they were wont Although at the beginning vertue feele great turmoile with the passions yet when it commeth to perfection it worketh with greater sweetnes and facilitie neither is there any more so great strife To be breefe this is that peace which the Prophet Dauid calleth by another name an enlargement or dilatation Thou hast enlarged saith he my steppes
his Pallace that not onely the wals of the King but also the eyes of the King may defend him from his enemies then the which gard none can be safer so the heauenly King by the same prouidence doth defend his Hence it is that we see and reade that the Saints oftentimes being compassed with many dangers temptations haue endured them and borne them with a minde quiet and vntroubled and with â— countenance and iesture cheerefull pleasant and merry For they are assured that they haue that faithfull gard present which will neuer forsake them and then chiefely and especially to be present when the dangers come to the highest Those three young men felt this whom Nabuchodonozer commaunded at Babilon to be cast into the firy furnace among whom the Angell of the Lord walked in the midst of the fire and cast out the flame of the fire out of the furnace and made the midst of the furnace like a coole and refreshing wind and the fire touched them not neyther troubled them nor brought any greeuance vnto them And the King was astonished and sayd Did wee not cast three men bound into the midst of the fire And behold I see foure men loosed and walking in the midst of the fire And the fourth is beautifull as the sonne of God Thou seest then how the presence of our Lord is at hand in troubles That argument of this matter is not lesse which the Lord performed for that holy young man Ioseph after he was sold of his brethren For hedeliuered him from sinne as it is in the booke of Wisedome he went downe with him into the dungeon and fayled him not in the bands till he had brought him the seepter of the realme and power against those that oppressed him and them that had accused him he declared to be lyers and gaue him perpetuall glory These examples confirme that Diuine promise which is in Dauid I am with him sayth the Lord in trouble I will deliuer him and I will honour him O happy trouble which deserueth to haue such a companion Which seeing that it is so let vs all lift vp our voyces with Saint Bernard and say O Lord send me trouble that thou mayst alwayes be with mee With this the ayde and supply of all vertues doe ioyne themselues which concurre at this time that they may strengthen corroborate and rayse vp the distressed minde For euen as when the hart is distressed and afflicted all the blood from euery part runneth thether that it may releeue and comfort it that it faynt not so the soule when it is oppressed with griefe and anguish forthwith all the vertues runne vnto it and releeue it now after this manner now after that But after a more especiall maner Fayth is present bringing a cleare and plaine knowledge both of the good things and of the euill in the life to come in comparison of which all the calamities and miseries of this world are of no moment Hope commeth which maketh men patient in all their troubles and afflictions in looking for a reward The loue of God commeth with which loue they being inflamed desire with great feruentnes to beare all kinde of sorrowes and afflictions in this life Obedience and the conforming of our wils with the Diuine will runneth hasteth hether at whose hands they receaue with ioy and without murmuring whatsoeuer is giuen vnto them Patience ioyneth herselfe vnto these whose property is to strengthen the shoulders that men may be able to beare all those burthens which are layd vpon them Humility hath also heere her function and worke which bendeth the hart as a young twig shaken and tossed to and fro of the stormy wind of tribulation and maketh man to be humbled vnder the mighty hand of the Lord whilst he acknowledgeth that those things which he suffereth are much lesser then his sinnes 〈◊〉 To conclude the consideration of the labours and â—orrowes of Christ crucified and the afflictions of all the holy Saints doe exceedingly helpe in comparison of whom all our tribulations are as though they were not After this manner therfore the vertues helpe them who are in affliction and calamity euery one with their proper and peculier functions neyther onely with theyr functions but also if I may say so with their words and exhortations First of all 〈…〉 The afflictions of this present time are not woorthy of the glory which shall be shewed vnto vs. Charity sayth that it is meete and reason that we should suffer and beare all things for his loue who so deerely and tenderly hath loued vs. Gratitude sayth with blessed Iob Shall we receaue good at the hand of God and not receaue euill Repentance sayth it is meet that he should suffer something against his will who so often hath wrought wickednes against the Diuine will Faythfulnes addeth that it is right and reason that he should be once found faythfull and gratefull in his life who hath receaued so great gifts and so many graces of God through the whole course of his life Patience admonisheth that tribulations are the matter of patience Or doe bring forth patience and patience bringeth forth experience and experience hope and hope maketh not ashamed Obedience sayth that there is not a greater sacrifice or more acceptable to God then in all trouble to coÌ„forme ourselues to the good pleasure of Gods will But amongst all the vertues liuely Hope helpeth man in that time after a singuler and an especiall manner and it wonderfully strengtheneth our hart in the midst of tribulations The Apostle declareth this who when hee had sayd Reioycing in hope he further addeth and patient in tribulation not being ignorant that one followeth another that is of the ioy of Hope followeth the fortitude of Patience For which cause the Apostle not vnelegantly calleth Hope an anchor for euen as when it is fastned into the earth it keepeth the shyppe safe which stayeth in the midst of the waues and maketh it that it feareth not the billowes of the raging sea so liuely Hope beeing firmly fixed vppon the heauenly promises preserueth the minde of the righteous vnremoued in the midst of the waues of this world and maketh it that it contemneth and despiseth all the storme tempest of the winds So it is reported that a certaine holy man did in times past who seeing himselfe enclosed on euery side with tribulations sayd That good that I looke for is so great that all punishment and all torment is a pleasure vnto me Therefore thou vnderstandest my brother how all vertues concurre to strengthen the mindes of the righteous when they see them in a straight And although a man be weake and fearfull yet forthwith he returneth to himselfe to his right mind and with greater affection and zeale sayth If thou shalt fayle in the time of triall when God hath determined to try proue thee where is thy liuely Fayth by which thou
present which he must forsake and beginneth to thinke vpon future things which he must expect Behold shall he say all delights and pleasures haue passed away as a shadow but reproches and faults remaine still The same Doctour also in another homily prosecuting this matter sayth Let vs consider what a lamentable estate a dissolute soule shall be in departing frō this body what streights shall it be brought into what horror and darknes will there be when as the conscience all about beset with faults and sinnes shall appeare first of all the number of our aduersaries For it all other proofes and witnesses set apart shall bring that to light and to our eyes that the proofe of it shall conuince vs and the knowledge of it shall confound vs. Neyther may any one couer or keepe secret any thing or deny any thing when as the accuser or witnes is not to be produced from farre or from another place but is to be fetched from within vs. Hetherto he Another learned and holy man doth handle this same matter more largely and more mistically when hee sayth Let vs consider with speciall attention when the soule of a sinner is departing out of the prison of the flesh with what terrible feare it is shaken and smitten and with how many pricks of a pearcing conscience it is goared and thrust through It remembreth sinnes past which it hath committed it seeth the Diuine commaundements which it hath contemned it greeueth that the time of repentance hath beene so ill and lewdly ouerpast it is afflicted because it seeth the ineuitable houre approch of rendering an account and of the Diuine vengeance it would tarrie still but it is constrayned to depart it would recouer that is past but time is not graunted If it looke behind it seeth the course and race of the whole life led as a moment of time If it looke before it beholdeth the infinite space of eternity which expecteth it It sorroweth and sobbeth because it hath lost the ioy of euerlasting eternity which it might haue obtayned in so short a time it tormenteth it selfe because it hath lost the ineffable sweetnes of perpetuall delight for one sensuall carnall and momentany pleasure It blusheth considering that for that substance which is wormes meate it hath despised that which Angels price so highly And weighing the glory of those immortall riches it is confounded that it hath changed them for the basenes and vildnes of temporall things But when it casteth the eyes vpon things below and seeth the darke and obscure valley of this world and beholdeth aboue it the shyning brightnes of eternall light then it confesseth that all that it loued in this world was black night and vgly darknes O then if such a soule could obtayne a space of repentance and a time to recall it selfe how austere and seuere a life would it embrace What difficult and great matters would it promise vnto what great vowes prayers and other exercises would it bind it selfe But whilst it meditateth and consulteth of these things with it selfe the fore-runners and harbengers of death begin to approach that is the eyes waxe dim the breast swelleth and panteth the voyce sayleth and foltreth the members grow colde the teeth waxe blacke the mouth is filled with humors and the countenance waxeth pale and wan In the meane time come the Officers and Sargiants which attend vpon Death now at hand and they present vnto the wretched soule all the works speaches and cogitations of the life past bearing bad and dangerous witnes against theyr mistres and although she would not see them yet she is compelled to see them By and by commeth an horrible flocke of yelling deuils and there also a sacred company of holy Angels doe present themseules And there they begin to dispute betweene themselues to whether part this miserable pray must happen For if fayth in Christ vertues and works of piety and godlines be found in her straightwayes she is comforted with the sweete speaches and consolations of Angels But if the enormity of sinnes and a life wickedly led doe require another thing alas sodainly she trembleth and is terrified with an intollerable dread and feare and trembling doe terribly assault her Forthwith the deuils assayle her and take her and violently pluck her from the miserable flesh and cast her headlong into torments neuer to be ended but to continue for euer and euer All these be the words of this holy and learned man Tell me if thou wilt confesse this to be true and that each thing proceedeth after this order what other thing is required if so any sparke of wisedome or vnderstanding be left in vs that we may know how detestable and wretched the condition of sinners is seeing that the end prepared for them is so greeuous and vnhappy and which neuer shall haue end And if the delights and pleasures of this life at that time could bring any help or comfort as they were wont to doe this mischiefe were more tollerable but honours will not there helpe neyther riches defend friends heere cannot preuaile nor seruants giue theyr attendance neyther can families nor the noblenes of descent profit any thing in riches there is no hope all the helpe for one that lies a dying is in Christ in Vertue and in innocencie of life For the vvise-man testifieth that Riches helpe not in the day of vengeance but righteousnes that is Vertue deliuereth from death Seeing therefore that a sinner is found so naked poore and destitute of all helpe and ayde how can he not but feare and be afflicted when as he seeth himselfe left alone forsaken and desolate neyther hauing any hope or confidence in that Diuine iudgement ¶ Of the death of the righteous BVt the death of the righteous is farre off from these miseries and calamities For euen as at that time the wicked receaue the punishment of theyr iniquity so the righteous receaue the wages of their vprightnes according to that of Ecclesiasticus Who so feareth the Lord it shall goe well with him at the last and in the day of his death he shall be blessed That is he shall be enriched and shall receaue the reward of his labours Saint Iohn in his Reuelation doth insinuate the same thing more manifestly when he sayth that he heard a voyce from heauen saying vnto him Write The words which he was commaunded to write were Blessed are the dead which dye in the Lord. Euen so sayth the Spirit that they may rest from theyr labour and their works follow them How can he be discouraged in that houre that heareth this of the Lord when he now seeth himselfe hasten thether where he shall receaue that which he desired all the time of his life Therefore of the righteous it is reade in the booke of Iob And thine age shall appeare more cleare then the noone day thou shalt shine and be as the morning Which words Saint Gregory expounding
worlde for his sake shall receaue an hundreth fold heere and shall inherite euerlasting life Behold therefore my brother what an excellent good it is that hetherto I haue shewed thee behold to what I inuite thee consider whether any will say that thou art deceaued if for the loue of it thou shalt forsake the world and all things which are therein Onely one inconuenience this good hath if so that it may be called an incoÌ„uenience why it is not esteemed amongst wicked men that is because it is not knowen vnto them For this cause our Sauiour said That the kingdome of heauen was like vnto a treasure hid for this good is indeede a treasure but hid not to these that possesse it but to others That Prophet very well knew of the price of this treasure who said My secret to my selfe my secret to my selfe Hee regarded not whether others knew of his treasure or no for this good is not of the nature of other goods which are not good vnlesse they be known of others vvherefore they are not good of themselues but only in the estimation of the world and therefore it is necessarie that they be knowen vnto him of whom they are so called But thys good maketh his possesser good and happy and doth noe lesse warme heate his hart when he knoweth of it alone then when the whole world knoweth it But my tongue is not the key of the Casket of this secret and much lesse of all those things which hetherto haue been spoken for whatsoeuer mans tongue can vtter is much lesse theÌ„ the truth of the thing it selfe The Diuine light experience and vse is the key of vertues I would that thou shouldest desire thys key of GOD that thou mayst finde this treasure yea God himselfe in whoÌ„ thou shalt finde all things and thou shalt see with what great reason the Prophet said Blessed is the people whose GOD the Lorde is For what can be wanting vnto him who possesseth this good It is written in the bookes of the Kings that Elcana the Father of Samuell said to his wife sorrowing because shee vvas barren and had no chyldren Anna why weepest thou and why catest thou not and why is thine hart troubled Am not I better to thee then tenne sonnes If a good husband who is to day and to morrow is not be better to his wife then tenne sonnes what thinkest thou of God what will hee be to that soule that possesseth him O men what doe ye whether looke ye what doe ye regard why doe ye leaue the fountaine of Paradice drinke of the muddy Cesterns of thys world Why doe ye not follow the good counsaile of the Prophet who saith O tast see how gracious and sweet the Lord is Why doe we not once assay thys Fourd why doe wee not once tast of these bankets Haue trust to the words of the Lord and beginne and he shal deliuer thee from all danger Terrible and fearefull seemed that Serpent a farre off into which Moses rodde was turned but when it was handled it returned to the old forme againe Not without cause saide Salomon It is naught it is naught saith he that buyâ—th but when hee commeth to his owne house then hee boasteth of his penny-worth Thys hapneth daily to men in this busines For not knowing at the beginning the value of this merchandize because they theÌ„selues are not spirituall neither know they of what esteeme it is and vnderstanding what is requested for it because they are carnall they thinke it is too deere and not worth the price But when they once beginne to tast how sweet the Lord is foorthwith they boast of their merchandize and they confesse that no price is too high or too much to be giuen for this incomparable good Consider how the Merchant in the Gospel cheerfully sold all that he had that he might buy the field in which the treasure was hid Therfore for what cause doth not a Christian man this name being heard contend to know what it is Certainly it is a matter of wonder if any tatler or tale-bearer should tell thee that in thy house there is treasure hidde thou wouldest not rest to digge and delue and to seeke and try whether it were true or no that hee had said But when the Lorde himselfe affirmeth that within thee in thy soule thou hast an inestimable treasure hid canst thou not be brought to seek for it O how soone shouldest thou sinde this treasure if thou onelie knewest how nigh the Lord is vnto them that call vpon him in truth How many men haue their beene in this world vvho considering of their sinnes and perseuering in prayer and desiring remission of them haue in lesse time then a weeke opened the earth or that I may speake better haue found a new heauen and a newe earth and haue begunne to feele in them the kingdome of God How great is it which that Lord doth who saith At what tyme soeuer a sinner doth repent him of his sinnes I will put them out of my remembrance How great was that which that good Father did who scarcely that short prayer of the Prodigall beeing ended could no longer containe himselfe but he must needes embrace him and receaue him into his house with great mirth and feasting Returne therefore my brother to thys gracious fauourable Father and whilst it is time lift vp thy hart vnto him and cease not for some fewe dayes vncessantly to call and knock at the gates of his mercy and assuredly beleeue mee if thou shalt perseuer with humilitie at the length the Lord shall make aunswere vnto thee and shall show thee the hid treasure of his loue which when thou shalt haue tasted and assaied thou wilt say with the Spouse in the Canticles If a man woulde giue all the good of his house for loue he should count it nothing The end of the second part THE THIRD PART OF THE SINNERS GVIDE In which aunswere is made to all those excuses by which those men are wont to excuse and defend themselues who will not embrace Vertue Against the first excuse of those who deferre and put off from day to day the amendment of their lifes and the embracing of Vertue CHAP. XXV I Thinke that no man can deny but that those things are sufficient which hetherto haue beene spoken of vs yea and that they sufficientlie and plentifully doe approoue our principall purpose and intent which wee promised at the beginning to discourse aâ—d dispute of That is that we might moue the harts of men Gods grace being first presupposed to the loue and study of Vertue But although we may be thought to haue satisfied and performed our promise yet the malitiousnes of men haue excuses which haue a show of truth by which they defend their lingering and loytering negligence and still comfort and please themselues in their wickednes as Ecclesiasticus intimateth and insinuateth
things which then they estimated preiudiciall to their soules as if they were the men that had not doone that they did for the loue of God but onely for feare of the extreamitie in which at that time they were which ceasing also the effect ceaseth which thereupon followed Whereby it most manifestly appeareth that this repētance is like vnto that which Saylers make who when they are in extreamity and danger of shypwrack they promise to change their lifes to embrace vertue and I know not what protestations they make but vvhen the storme is appeased and ouer-past and a wished calme commeth and they are without ieopardy byand by they returne to theyr former vomit they laugh they trifle they blaspheme carouse and sweare and become worser then they were before making no account of their vowes and protestations yea reputing them as dreames and toyes The third reason is because the custome of sinne in vvhich the sinner hath hetherto liued will almost neuer forsake a man but euen till death waiteth vpon him and followeth him no otherwise then the shadow doth the body For custome is another nature which is not ouercome without very great difficultie And so we see by experience that many at the houre of theyr deaths are so little carefull for the saluation of their soules are so couetous so drowned in carnall and wordly things such louers of this life that they would still enioy it if at any price they might buy it so captiuated in the loue of this world so enamoured with all those things that they loued in it as if they vvere not at all at this passe or in this danger Haue you not often-times seene old men so greedy and so couetous that they haue neuer intermitted one houre nor slacked any time to hourd vp the pelfe of this worlde who notwithstanding are vnmercifull and haue theyr hands shut when they should doe any good and whose affections and appetites are very fresh and liuely in prosecuting the businesse of thys world heaping vp riches without end or meane which they must leaue in the world GOD knowes to whom but to anie good worke reprobate and dull This is a punishment not the least by which God punisheth sinne permitting it to attend vpon the offender to the graue according to that of S. Gregorie God chastiseth a sinner with this kinde of punishment that he permitteth him to forget and be vnmindfull of himselfe in the houre of death because he remembred not God in his lyfe And so one negligence or obliuion is punished by another the forgetfulnes of the fault is punished with that obliuion which is both a punishment and a fault which we see and heare verified by daily experience for how often doe we heare that many haue wished to die and haue died in the armes of theyr harlots whom they tenderly loued that as in theyr life time they would not expell them out of their houses so in death they would not forsake them because by the iust iudgement of God they are become vtterly vnmindfull obliuious both of themselues and of their soules The fourth reason of the Schoole-man is founded in the qualitie of the valour of the workes which are commonly done at that houre for euery one who hath but a sparke of Diuine light seeth plainly how farre different the works that then are done are from the works which are done of a man sound and in health he acknowledgeth I say that those much lesse please God then these That gift cannot be very acceptable to God as saith a certaine holy woman which therefore is offered because the last day so enioynes it for it is not of the right nature of a gift What I pray thee is it to pardon an iniury at that houre when not to pardon it is a great reproch Doost thou thinke it praise worthy that then thou leauest thy Concubine when thou must leaue her whether thou wilt or no neither may shee stay any longer in thine house By these reasons this subtile Doctor concludeth that a man with great difficultie in that houre truely repenteth Yea he saith that a Christian who of a set purpose deferreth his repentance to the houre of death doth very highly sinne by reason of the great iniury that he offereth to his owne soule and by reason of the great danger vnto which he exposeth his saluation Now I leaue the Reader to his owne conscience and consideration that he may see whether there is any thing more to be feared then this ¶ Certaine authorities of the holy Scripture confirming the precedent sentences of the Doctors BVt because the strength and bulwarke of all this disputation consisteth in the word of God for against this there is neyther appeale nor answere heare what it teacheth vs concerning this matter Salomon in the first chapter of his Prouerbs after he had related the words by which the eternall Wisedome calleth man to repentance hee in like manner adioyneth those wordes which shee will speake to those that doe not obey her call Because saith she I haue called and yee refused I haue stretched out my hand and no man regarded But all my counsailes haue ye despised and sette my correction at naught Therefore will I also laugh at your destruction mocke you when the thing that ye feare commeth vpon you Euen when the thing that ye be afraid of falleth in suddainly like a storme and your miserie like a tempest yea when trouble and heauines commeth vpon you Then shall they call vppon mee but I will not answere they shall seeke mee early but they shall not finde mee And that because they hated knowledge and did not choose the feare of the Lord. Hetherto be the wordes of Salomon or that I may speake better of God himselfe Which Saint Gregory in his Morrall bookes doth expound to be spoken of this repentance which heere we handle What can be aunswered vnto this Are not these threatnings sufficient being from God himselfe to make thee to feare and to admonish thee that betimes thou prepare thy selfe for that houre But heare also another testimony not lesse plaine then this The Lord reasoning in the Gospell of his comming to iudgement he aduiseth and counsaileth his Disciples with great instancie that they prepare themselues against that day hauing vsed many parables and similitudes to that end that by them they might vnderstand of what great weight that matter was His words be these Blessed is that seruant whom his Lord when he commeth shall finde watching But if that euill seruant shall say in his hart My Lord will be long a comming and so beginne to finite his fellowes yea and to care and drinke with the drunken The same seruants Lord shall come in a day when he looketh not for him and in an houre that he is not ware of and shall hew him in peeces and giue him his portion with the Hipocrites It is playne and euident by
them in thy minde by little and little thou shalt feele this feare wrought in thee ¶ Of the workes of the Diuine iustice whereof mention is made in the holy Scripture THE first worke of the Diuine iustice which the holy Scripture remembreth is the damnation of Angels The beginning of the wayes of the Lord was that terrible bloudy beast the Prince of deuils as it is written in the booke of Iob. For seeing that all the waies of the Lord are mercy and iustice vntill this first sinne the iustice of GOD was not yet reuealed which was hid in the bosome of the Lord as a sword in a scabberd This first sinne was the cause why this sword was vnsheathed Consider now how grieuous and terrible this first plague and punishment was lift vp thine eyes and thou shalt behold wonderfull things thou shalt see I say the most precious iewel of the house of God thou shalt see the chiefest beauty of heauen thou shalt see that Image in which the Diuine beauty shyned so cleerly this I say thou shalt see falling from heauen like an arrow and that for the onely thought of pride The Prince of all the Angels is made the Prince of deuils of most beautifull he is made most horrible and deformed of most glorious he is made most vilde and disgracious of one most acceptable gracious of all those creatures which God had made or euer would make he is made the greatest the most malicious enemie What astonishment thinkest thou and what admiration was this to the heauenly Spirits who know from whence and whether this so noble a creature fell With what feare did they all pronounce that of Esay Howe art thou fallen from heauen ô Lucifer sonne of the Morning Descend afterward a little lower to the earthly Paradice and there thou shalt see a case no lesse feareful vnlesse there had been a remedy vsed for this mischiefe For that the Angels should fall it was needfull that they all should actually offend But what hath the creature which is borne actually offended in why he should be borne the child of wrath It is not needfull that he should haue actuall sinne it sufficeth onely that he be borne of that man that had offended and by offending had corrupted the common roote of all mankind which was in him this I say is sufficient why he is borne in sinne The glory and Maiesty of God is so great that when as one onely creature had offended him the whole kinde deserued so seuerely to be punished For if it was not sufficient to Haman that great friend of King Assuerus that he might reuenge himselfe of Mardocheus of whom he supposed that he had receaued an iniury not only to punish Mardocheus but for the greatnes of his honour to cut off the whole nation of the Iewes for the deniall as he iudged of a small reuerence why doest thou meruaile if the glory and maiesty of God which is infinite requireth like punishment Behold therfore the first man is banished out of Paradice for a bit of an apple for which euen to this day the whole world is punished And after so many thousand yeares the sonne that is borne bringeth with him out of his mothers wombe the staine and blemish of his father and not when he can offend himselfe by reason of age but in his very natiuity he is borne the child of wrath and that as I haue sayd after so many thousand yeares After so long time this iniury could not be buried in obliuion being deuided among so many thousand thousands of men and punished with so many scourges Yea all the torments which men haue suffered from the beginning of the world to this day all the deaths which they haue vndergone and all the soules which burne and shall burne in hell euerlastingly are sparks which haue originally proceeded from that first sinne all which are arguments and testimonies of the Diuine iustice And all these things are also done and brought vpon vs after the redemption of mankind wrought and made by the blood of our Sauiour Iesus Christ Which remedy if it had not beene wrought there had been no difference betweene men and deuils for of themselues there had beene as little remedy and hope of saluation to the one as to the other What doest thou think of this punishment I thinke that it is a reasonable sound argument of the Diuine iustice But because this heauy and greeuous yoke is not taken away from the sonnes of Adam new and moe kinds of punishments haue sprung from it for other sinnes which haue beene deriued from that first All the world was drowned with the waters of the deluge The Lord rayned from heauen fire and brimstone vpon those fiue polluted and sinfull Citties The earth swallowed vp Dathan and Abiron aliue for a certaine contention that was betweene them and Moses A fire went out from the Lord and deuoured the two sonnes of Aaron Nadab and Abihu because they had not obserued the right and due ceremonies in the sacrifice neyther did the dignity of their priesthood profit them any thing nor the holines of their father nor that familiarity which theyr Vncle Moses had with the Lord. Ananias and Saphira in the new Testament because they lyed vnto S. Peter which seemed to be but a small matter fell downe dead and sodainly yeelded vp the ghost But what shall we say of the hidden and secret iudgements of God Salomon who was the wisest of all men and whom God so tenderly loued that he was sayd to be the Lords beloued by the hidden and secret iudgement of God came to that extreame abhomination and that most abhominable sinne that he fell into Idolatry What is more fearefull then this But if thou shouldest know of moe iudgements of this kinde which daily happen in the Church perhaps thou wouldest no lesse feare these then thou dreadest that Because thou shouldest see many starres falling from heauen to the earth thou shouldest see many who did eate the bread of Angels vpon the Lords table to fall and slip into such calamities that they rather desire to fill their bellies with the drasse and swash of Swine thou shouldest see many whose chastity was purer and more beautifull then a Porphirite to be blacker then a cole The causes of whose lapse were their sinnes But what greater signe of the Diuine iustice canst thou desire thē that God for the iniury done vnto him wold not be satisfied but with the death of his onely begotten sonne before he would receaue the world to his fauour What manner of words I pray thee were they which the Lord spake to the women which followed him lamenting and bewayling Daughters of Ierusalem weepe not for me but weepe for your selues and for your children For behold the dayes will come when men shall say Blessed are the barren and the wombs that neuer bare and the paps
acknowledge the effects of the Diuine iustice For as no man can denie but that it is a great blessing of GOD to preserue a man from sinne so it is a great punishment and a notable token of wrath when God permitteth that a man falleth into sinne So we reade in the second booke of the Kings that the wrath of the Lord was kindled against Israell therefore he moued or permitted Dauid to fall into the sin of pride when he commaunded Israell to be numbred In Ecclesiasticus also when as many sinnes had been remembred he addeth A mercifull man shall be deliuered from them all and he shall not wallow in them For euen as one the one part the increase of vertue is a reward of vertue so not sildome it is a punishment of sin that God punisheth sinne with sinne or that God suffereth other sinnes to be done and committed So we see that that great punishment was no other which was inflicted for the greatest wickednes in the world that is for the death of our Sauiour then that which the Prophet denounceth against the workers of it saying Lay iniquitie vpon theyr iniquitie and let not them come into thy righteousnes that is to the keeping of thy cōmaundements And what followeth The same Prophet straightwayes after telleth and expoundeth himselfe Let them be put saith he out of the booke of life neither let them be written with the righteous If therefore the punishment be so great and the tokens of Gods wrath so notorious that he punisheth sinnes with sinnes how is it that thou seest not so great arguments of the Diuine iustice amongst so many kinde of sinnes with which this world now in this age doth flow and swell If so it pleaseth thee cast thine eyes about after the manner of them who are in the midst of the maine Ocea to whom nothing is seene but the sea and heauen as the Poet sayth and scarcely thou shalt see any other thing besides sinnes and thou seeing so many sinnes wilt thou not see the Diuine iustice Doost thou not see water beeing in the midst of the Sea Yes certainly And if all the worlde be a Sea of sinnes what els shall it be but a sea of the Diuine iustice It is not needfull that I should descend into hell and there see how the Diuine iustice rageth it suffiseth that I onely behold it in thys world But if thou wilt be blinde and see nothing that is without thee at least looke into thy selfe For if thou beest endangered with sinne thou art within the reach of the Diuine iustice and as long as thou liuest secure vnder it so long art thou endangered and so much the more perrillous is thy danger by how much longer thou hast beene endangered with it So Saint Augustine liued some-times in this most wretched estate as he testifieth of himselfe saying I was drowned in the Sea of my sinnes and thy wrath had preuailed against me and I knewe not I was made deafe with the noyse of the chaines of my mortality and of thy wrath and the ignorance of my fault was the punishment of my pride Wherefore if God punish thee with this kind of punishment permitting thee to lie drowned in the deepe sea of sinnes and so to blindfolde thee in the midst of thine iniquities what doost thou speake of a thing so contrary to thy selfe Let him speake and make his boast of the mercy of God who is worthy of mercy and let him that is punished with the iustice of the Lord speake of iustice Doth the mercy of God so patiently permit thee to liue in thy sinnes and will it not permit thee that at length thou fall into hell O that thou wouldest be wise and know how short the way is that leadeth from the fault to the punishment and from grace to glorie What great thing is it for a man in the state of grace to ascend into heauen and what maruell is it if a sinner descend into hell Grace is the beginning of glory and sin of hell hell is the reward of it Furthermore what is more horrible fearfull then when as the paines of hell are so intollerable as before we haue sayde yet neuerthelesse God permitteth the number of the damned to be so great and the number of the elect so few How small the number of these is least thou shouldest suppose that it is a deuise of mine owne hee himselfe telleth vs who numbereth the multitude of the starres and calleth them all by their names Who trembleth and quaketh not at those words which are knowen to all but eyther ill vnderstood or sildome called to remembrance For when as certaine had asked Christ said Lord are there but fewe that shall be saued he aunswered Enter in at the straite gate for it is the wide gate and broade way that leadeth to destruction many there be which goe in thereat Because the gate is strait and the way narrow that leadeth vnto life few there be that finde it Who would haue vnderstood this in these words that our Sauiour vnderstood if simply he had spoken it not with an exclamation and an emphasis O how strait is the gate and narrow the way The whole world perished in the waters of the deluge onely eyght persons were saued which as Saint Peter testifieth in his Canonicall Epistle was a signe by vvhich is signified how small the number is that is saued if they be cōpared with the number of those that are damned Sixe hundred thousand men the Lord brought out of Egipt into the wilderdernes that he might bring them into the promised Land besides women and chyldren who were not numbred in thys iourney they were many thousand wayes helped of the Lord notwithstanding by their sinnes they lost thys Land which the Lord of his grace and fauour had promised them and so of so many hundred thousand men onely two entred into that promised Land Which almost all the Doctors doe thus interpret that by it the multitude of the damned is insinuated and the paucity of those that are to be saued that is That many are called and few chosen For this cause not sildome in the sacred Scripture the righteous are called Iemmes or precious stones that thereby might be signified that theyr rarenes is as great in the world as precious stones be and by as great a quantitie as other stones exceed precious stones by as great the number of the wicked exceedeth the number of the righteous which Salomon closely insinuateth when he sayth That the number of fooles is infinite Tell me then if the number of the righteous be so small vvhich both the figure the truth testifie to be true when thou seest by the iust iudgement of GOD that so many are depriued of that felicity to which they were created why doost thou not feare that common danger and that vniuersall deluge If the number were
weepe in the very bitternes of my hart These and other things being past finished which he remembreth forth-with the light of security being infused into his hart the darknes of al doubt fled away The Lord so changed his mind that afterwards he neyther desired any carnall vices nor any other vanity in this world And being losed from these chaynes he beginneth at the entrance of the booke following to giue thanks to God his deliuerer saying Lord I am thy seruant I am thy seruant and the sonne of thine Hand-mayde Thou hast broken my bonds I will sacrifice vnto thee the sacrifice of prayse My hart and my tongue doe prayse thee and all my bones doe say Lord who is like vnto thee Let them say so and Lord aunswer me and say to my soule I am thy saluation Who then am I and what an one What euill am I not Or was it my deedes or if not my deedes was it my words or if not my words was it my will But thou Lord art good and mercifull and thy right hand respected the profundity of my death and thou drewest the depth of corruption from the bottome of my hart And this was wholy that vnwillingnes which thou willedst and that willingnes which thou wouldest not But where was all this long time my wil to doe wel and from vvhat bottome and deepe Abysse didst thou in a moment call it forth vvhereby I might submit my necke vnder thine easie yoke and my shoulders vnder thy light burthen ô Christ Iesus my helper and onely redeemer How sweete on a sodaine was it for me to want the sweetnes of trifles and which I was afrayd to lose now it was a ioy vnto me to lose them For thou being the true and chiefest sweetnes didst cast them from mee thou didst cast them away and for them entredst in thy selfe being sweeter then any pleasure but not to flesh blood and brighter then any light but to the inward secret man and higher then all honour but not to those that are high in themselues Hetherto are the words of Saint Augustine Tell me now if the matter standeth thus if the vertue and efficacie of the Diuine grace be so powerfull what is it that holdeth thee captiue vvhereby thou canst not doe that vvhich they haue done If thou beleeuest that these things are true that the grace of God is effectuall to worke so admirable a change if it be denied to no man that with all his hart desireth it because now also he is the same God vvhich he vvas then vvithout respect of persons vvhat doth hinder thee vvhy thou goest not out of this wretched seruitude and embracest that chiefest good vvhich freely is offered thee Why hadst thou rather vvith one hell to gayne another then vvith one Paradice to gayne another Paradice Be not negligent or vvithout hope Assay once his busines and trust in God vvhich vvhen thou shalt scarcely begin to doe behold he vvill come to meete thee as the father met his prodigall child with open armes Certainly it is a matter of wonder astonishment That if some cosener should promise thee the Art of Alcumy vvhereby thou mightest extract gold out of brasse thou vvouldest not cease although it vvere very chargeable vnto thee vntil thou hadst tried and experimented it and heere the vvord of the Lord teacheth thee to make heauen of earth spirit of flesh and an Angel of a man and vvilt thou not assay and make trial And when as in the end eyther later or sooner eyther in this life or in that to come at the length thou shalt know the truth of this matter I desire thee that with attention thou wouldest consider how thou shalt finde thy selfe deceaued in the day of rendering an account when thou shalt see thy selfe damned because thou didst forsake the way of Vertue because thou imaginedst to thy selfe that it was hard and difficult And there thou shalt know most manifestly that this way is much more sweet and pleasant then the way of vices and pleasures which leade thee onely to earthly delights of which then there shall not be any footsteps or reliques left Against them that feare to enter into the way of Vertue for the loue of this world CHAP. XXIX IF we should feele the pulse and life vaine of all them who feare to enter into the way of vertue perhaps wee should finde many so slothfull and sluggish because the loue of this world hath infatuated them and made them fooles I say that it hath infatuated them for this loue is a false glasse and an apparance of good things which in truth are not good vvhich false glasse maketh all worldly things to be in so great price amongst the ignorant Whereupon beasts which feare shadowes flie all shadowie things as hurtfull dangerous when in deed they are not So these men on the contrary part doe loue and embrace the things of this world supposing estimating them to be louely and delectable when in deed they are not Therefore as they that would bring beasts from their shadowie idle imagination doe often leade them through those places which they feare that they may see that that is but a vaine shadowe which they feared So now it is necessary that we leade these men through the shadowes of earthly things who so ordinarily doe loue them that we may make them to behold them vvith other eyes that they may plainly see how great a vanitie and a shadow all that is which they so greatly admire and loue and that as those dangers are not worthy that they should be feared so also these good things are not worthy that they should be desired or loued He therefore that shall diligently and seriously consider of the world with all the felicities in it shall finde sixe euils and mischiefes in it which no man can denie as are shortnesse miserie dangers blindnes sinnes and deceipts vvith which the felicitie of the world is alwaies mingled by which it may plainly be seene who and what it is Euery one of these wee will handle in that which followeth yet briefely and in order ¶ How short the felicity of this world is GOe to thou canst not denie to me beginning to dispute of this worldly felicitie but that all the felicitie and sweetnes of this world or by what name so euer els thou wilt call it is short and of small continuance For this felicitie cannot endure beyond a mans life But how long the life of man is we haue before declared seeing that it reacheath scarcely to an hundred yeeres But how many be there that come to an hundred yeres I haue seene diuers Bishops and Cardinals who haue scarcelie liued two moneths in theyr dignitie others elected Popes who haue scarce sit one month I haue seene others that haue married wiues louing beautifull rich and vertuous so that nothing seemed to be wanting in them who haue not enioyed them one week
perfection of al things God all in all The mistery of Circumcision Augustine in the 17 chapter of his Manuel Apoc 21. Dan. 12. Esay 64.1 Cor. 2. Augustine in the 15. chapter of his Manuel All things to be suffered for the heauenly glory Apoc. 4. Apoc. 7. There are but two wayes Ieremy 24. A similitude The greatnes of the punishment by reason of the greatnes of God Ieremy 5. Ierem. 10. Psal. 105. Iob 26. Apoc. 18. Heb. 10. Math. 10. Ecclesi 2. The greatnes of the iustice of GOD. Numb 16. Deut 28 The husbaÌ„d without the knowledge of his wife shal eate his sons and so shall the wife without the priuitie of the man that they might eate alone Of the mercie of God the greatnes of the punishment is gathered A similitude The two coÌ„minâ—s of Christ coÌ„pared In his first Sermon of the Natiuitie of our Lord. Psalm 68. Rom 2 Heb. 10. The punishment ought to be like to the sin From the person of the executioner that is of the deuill the greatnes of the punishment is gathered Iob 1. In the 4. booke of his Dialogâ— chap. 37. A fearefull horrible example Apoc 9. A description of the deuils power Exod 8. The conclusion A fearfull saying Esay 33. Dan. 3 A notable Allegory Mich. 1. Math. 5. It is a wonder that among Christians so many men are found wicked and vicious A similitude Whence this negligence is Ezech 12 Esay 28 Eccle. 8. All things happen a like to the good and euill Eccle. 9. Mala. 3. Luke 19 Men are ignorant of those good things that are in Vertue Vertue like vnto Christ. Colos. 3. A similitude Helpes of God by which we ouercome the difficulty of Vertue Vertue is an habit Psalm 84. Mala. 3. A comparing of the life of good men and ill men Esay 66. Diuine bládishments with which the righteous are cherished Prou 8. Good men truely rich 1. Cor. 1. Marke 10. What this hundreth fold is what goods be those that God bestoweth vpon the good To the vertuous those things are vnpleasant which before did please A notable example The sweetnes and pleasure of the righteous yea in their greatest greefes and sorrowes The proposition The prouidence of God is the fountaine of all good things Two things are to bee considered of in euery place of Scripture the Commaundement and the Promise Psalm 41. Psalm 34 Testimonies of the diuine prouidence Ecclus. cap. 15. 34. Psalm 37 Psalm 34 Luke 12 21. Zach 2. The Angels do keepe vs. Psalm 91 Luke 16 Psalm 34 4. Reg. 6. Cant 6. Cant. 3 God turturneth euils into good to those whoÌ„ he loueth Rom 8. He is not onely good and gracious to the righteous but also to their family Exod. 20. Gen. 17 and the 24. God blesseth a wicked maister for the sake of a good seruant God is called a father Psal. 103 Esay 63. God is more then a mother Esay 49. Deut. 32. Deut. 1. We are the sonnes of God and so are we called Ier 31. God a Pastour or sheepheard Ezechiel 34 Esay 40. Diuers names of God God is called a Bridegrome Ierem 3. Gene 2. Ephe 5. God all in all Ambrose of virginitie A similitude How pleasant are the promises of the diuine prouidence vnto a righteous soule The prouidence of God doth yeeld great matter of reioycing to the good Psalm 32 Psalm 144 Abac. 3. An expostulation of God with man Ierem. 2 The wicked are neglected of the lord Hosea 1. Hosea 2 Zach. 11. Deut. 32. Esay 5. How dangerous a thing it is to liue in this world without the diuine help God doth not onely permit euils but also he sendeth them Amos 5. Hosea 5. Amos 9. A fearefull place In howe great danger a man liueth hauing God his enemy and angry with him Iob 9. Psal. 8. Hosea 4. A similitude What the soule is without God After the diuine prouidence the grace of the holy Ghost is the beginning of all blessings What the grace of the holy Ghost is A similitude Grace doth deifie Gala 2. Grace is a supernatural forme Two soules of man Grace is a spirituall ornament Esay 6 Psalm 44. 1. The worke of grace maketh a man acceptable to God 2. It strengtheneth man Cant. 6 3. It maketh our works acceptable vnto God 4 It adopteth vs to be the sonnes of God Luke 10. The Forrest of the effects of grace Grace maketh our soules the dwelling temple of God This knowledge doth proceede from grace The first reason It is a property of grace to illuminate the vnderstanding Psal 27. Foure gifts of the holy Ghost belong to the vnderstanding Grace why it is called an Vnction Psal. 23. Psal 51. The second reason The will is a blind faculty Iohn 1. God is the Glasse of a purified soule God hath giueÌ„ knowledge to beasts to flie hurtfull things to embrace wholsome What thys supernaturall knowledge is Cant 5. Heb. 4 Testimonies of the Scripture as coÌ„cerning this knowledge Iohn 14. Iohn 6 Ierem. 31 Esay 54. Esay 4â— Prou. 9. In the first booke of his great Morals chap. 34. Psal. 37. Psal. 25. Psal. 94. Psal. 25. Ierome Psal. 119. The dignity of this doctrine See S. Ierome more at large in his 103. Epist to Paulinus c. 1. Philostratus in the life of Apollonius Tyaneus Psal 119 Esay 58 For what this wisedom is profitable Ecclus 27. Ambrose to Simplicianus Epist. 7. The dignitie of that wisedome Iob 28. Prou 2. The vnderstanding of the righteous increaseth Prou 4. Iob 4 The darknes of the wicked Exod 10 Esay 59 Psalm 9 Other mens sentences iudgemeÌ„ts are to be heard Gala 1 Exod 18 A similitude Psal. 97. Euill men thinke that there is no pleasure in Vertue Psal. 31. Psal. 35. The flesh also of the righteous reioyceth Psal 118. Psal. 68. Psal. 36. A similitude Psal. 89. How great the spiritual ioy is God as he is great in iustice so is he great in mercy Cant. 1. How great the force is of the sweetnes of the heauenly wine Holy Effrem A similitude Spirituall languorment Cant 5. Iohn 11 Coniectures of the greatnes of the spiritual delights 1. Psalm 18 Esay 64 1 Cor 2. Vertue hath her delights Psalm 37 Psalm 84 Cant 1 Apoc 17 Esay 56 The pleasure of the righteous is felt in their praiers Of the chast wedlock of the Worde and of the soule c. 22. Iohn 17. Gene 32 Math 17. Cant 2 Cant 8 Psalm 34 Psalm 73. The change of the righteous How a long night is to be passed Cant. 5. Cant. 2. Luke 15. Exod. 15. The entrance and beginnings of conuersion haue their pleasures Exod 13. Lâ—uit 23. Num. 28. In the beginning and in the end of the conuersion ther is a solemne feast Cant 8. Cant. 1. WheÌ„ce ioy and carefulnes ariseth in the nouices of Christ. A similitude Luke 15. A similitude Psal 65 Why the wicked doe not feele the sweetnes of God Blessednes two fold Time is very precious In the
31. chapter of his Soliloquies In what thing consisteth the perfection of man Epictetus The conscience is the Maister and Teacher of good men but a tormentor and â—orturer of the wicked Esay 14 The first thorne Plato The second thorne 1. Mach 6 The thyrd thorne Seneca in his 3. booke of benefits chap. 17. Certaine other thorns The feare of an euil conscience Iob 15 Prou 18. In his second booke of Confessions All disordered thinges are euil Similitudes Gregory in the 9. booke of his Morals cap. 2. Ambrose of duties Isidor in Syn. In the 2. booke of his Soliloquies Seneca Epist 43. In his book of manners Cicero in his Oration for Milo A peaceable and a quiet conscience is a Paradice A similitude Psal 19 Psal 119. Prou 21 Ambrose in his 2 booke of Duties In the 3 book of his Tusculane Questions In the 2 book of his Tusculane Questions Socrates Bias. Seneca Prou. 15. The testimonie of a good conscieÌ„ce hath feare mingled with it 2 Cor. 1. A similitude A similitude Chrisostom in his 25. homilie of the right way Rom 12. Hope two fold 1 Peter 1 Psalm 119 Effects of true hope 1. Gregory in the 6. booke of his Morrals In his 9. homily vpon Exodus Vpon the 12. Psalme Ierom in an Epistle In his 17. homily vpon Genesis Similies Vpon Saint Mathew 2 Chro. 16. Lamen 3 Esay 30 Ecclus. 2 Prou 3 Psalm 9 Psalm 31 Psalm 32 Psalm 40 Bernard in his 9 Sermon vpon the Psalme Who dwelleth In his 20. Sermon vpon the same Psalm A Catalogue of the effects of hope Cyprian in an Epistle to Don. Iosua 1. Bernard in his 85. Sermon vpon the Cant. Hope maketh men omnipoteÌ„t 4 Kings 20. Esay 10. Wisdom 5. Esay 30. Chapter 31 The hope of the righteous is spirit but of the wicked flesh Psal. 146. Psal. 20. A similitude Math. 7 Ierem 17 To him that trusteth in the Creator all thinges happen succesfully and prosperously but to him the trusteth in the creatures al things fall out vnluckilie Where the world is planted How vnhappy the estate of theÌ„ is who haue not theyr trust in god Onely hope is left vnto man Man cannot liue without a God Exod 32. A similie A similie How necessarie Hope is for man Esay 36 The punishment of fruitlesse vaine hope Ierem 48 The difference of the prouidence of God and of hope or trust Whence this libertie springeth 2 Cor 3 Iohn â— One kinde of liberty true an other false Why the liberty of the soule is the true liberty Sinne a cruell Tyrant Whose seruant a sinner is The flesh is sinne and a nourisher of sinne Fleshly desire or sensuall appetite is the cause of perturbations Basill Rom. 7. A similitude The superiour part the inferior part of the soule The appetite ought to be gouerned and not to gouerne What it is to obey the appetite A carnall louer a seruant 2 King 11. Seneca Why vicious meÌ„ are not auoyded A similitude Ecclus 23. How great the force is of perturbations and affections The seruitude of impure vnchast loue Psal. 107. 2 Kings 13 Luxury is not satisfied with the thing desired Eccle. 19 Aeneid 4. The seruitude of ambition The punishment of an ambitious man The seruitude of couetousnesse A couetous man is the seruant and slaue of his money A Similie A sinner is not bounde with one chaine alone Pub. Mimus 〈…〉 By the grace of God we are deliuered froÌ„ the seruitude of sinne Rom 6. Men throgh grace rule ouer the deuill Esay 14. Iudges 1. The deuil is couetous towards his The causes whence liberty ariseth 1. A similitude Esay 11 Psalm 91 Rom 7. The second cause the sweetnes of spiritual coÌ„solations Iohn 4 in his tenth homily vpon Ezechiell and in the 8. booke of his Morrals cap. 21 The thyrd cause daily vse continuall diligence Psalm 16 Ierome The affections are taught of the Lord do worke good vnto man A Caution Izech 34 The yoke of sinners Augustine in his eight booke of his confessions the 5 chapter Psalm 116 Peace with men Psal. 119. Peace with God Rom. 5. Peace with our selues The two daughters of our appetite Prou. 30. A similie Psal. 107. A similie Luke 15. A simily Psal. 107. The thirst of the wicked Iudith 7. The companion of carnal pleasure The impatience of the appetite Whence the vnquietnes of the mind ariseth Iames. 4 Esay 10 Iob 25 Eccles 6 Esay 57. A similitude Appetites fight one against another Psalm 55. Psalm 119 Esay 48 Prou 16 Psalm 1â— A similie The change of the inward man Esay 43 The preséce of the holy Ghost is knowne discerned by the peace and tranquility of the minde Psal. 46. The first cause of this peace Rom. 14. Esay 32. The second cause The third cause The fourth cause The fift cause Psal. 4. A double deluge Gen. 7. MaÌ„ is more miserable then any lyuing creature Iob 7. A saying of Silenus taken captiue of Mydas Ouid in the 11 book of his Meâ—a A simily Prayer the onely remedy of man 2 Chro. 20. â— say 38. Psalm 142 How sure a remedy our prayer is Deut 4 Math 7 Psalm 34 Esay 58 Iohn 15 Iohn 16 How farre prayer extendeth it selfe What great things the Saints haue doone by prayer Prou 12 Esay 1 Ierem 2 Iob 27 1 Iohn 3 Psalm 66 Our lyfe is a Sea Psal 80. God doth temper and propâ—rtionate tribulations according to the strength and ability of men Tribulation profitable God is present with the righteous in tribulation Psal. 50. Psal. 4. Psal. 55. Psal. 35. Psal. 31. A simily Dan. 3. Wised 10. All vertues helpe the afflicted A simily Mimesis called the figure of imitation or counterfetting of words and iestures Rom. 8. Iob 2. Rom. 5. Rom 12 Hope is an Anchor Hebr 6 Wherein true Christianitie coÌ„sisteth Tob 2. The wicked are vnfit to beare tribulations The force of impatience Miseries are doubled vpon the impatient Mourning doth nothing profit the impatient Exod. 12 One the selfe sâ—me tribulation doth profit the righteous hurt the wicked Augustine in his first booke of Cittie of God cap. 8 Exod 14 Constancy in affliction is not to be sought in Philosophy Esay 45. Prou. 3. God doth not suffer his to be hunger-starned Math. 6. Psal. 34. Psal 37. Deut. 28. The temporall promises of the old Testament after some manner doe also pertayne vnto the righteous of the new Testament A similitude 2 Cor. 8. A similitude Deut. 6. In the keeping of the law al good things are found To him that keepeth the law of the Lord all things succeede and prosper well Luke 10. 1 Tim. 4. Deut. 28. The foresayd curses are proued by examples Those curses pertaine also to christians Amos 9 See Ierome in his Epitaph vpon Fabiol c. 3. Ierome vpoÌ„ the 4. chap. of Osea Psalm 116. Bernard in Epist. The accidents of death August in Enchir. Adylon Eusu Emiss in his 1. Homily to those that leade
in his 36 Sermon vppon the Canticles 1 Cor 4. Ber. in his 88. Epistle Ber. in hys 54. Sermon vpon the Canticles Greg. in his 40. homily vpon the Gospels 1 Tim 6 Christ an example pouertie How vnworthy how vilde a thing it is to lose thy soule for gold Math 6 Riches bring many euils inconueniences with them Riches doe not satisfie the appetite A similitude Aug. of the words of the Lord Riches are not safe Riches profit nothing in death A similitude Ambrose in a certaine Sermon Riches are remedies reliefes of mans misery and not instruments of pleasure 1 Tim. 6. Rich men may also be saued Ambrose in a Sermon Gregory in the 1. booke of his Register chap. 2. Hirelings are not to be defrauded of their wages Wils are speedily to be discharged A ioyfull plesaÌ„t thing not to be endangered and endebted to others 1 Tim 6. The combat of Chastity difficult Luxury polluteth the liuâ—ly temple of GOD. 1 Cor 6 The beginning of luxurie pleasant but the end bitter Prou 23 Mischiefes ioyned to this vice Luke 15 The chast beginne an Angels life in this life Bernard Epistle 42 Apoc 14 The outward sences are to be kept Ecclesi 9. Iob 31. The presence of God of thy Angell and of the deuill is to be thought vpon It is dangerous for a man alone to speake with a woman alone Dan. 13. August of the words of our Lord. Greg. in the 3 booke of his Dialogue ch 7. Enuy is familier with euery age person Gen. 37. Num. 12. Eccles. 4. Enuious men like vnto the deuill August in his booke of Christian doctrine Wee must not enuie the vertues of our neighbor By Charity other mens good things are made ours The mischiefes of Enuie A similitude Enuy is a iust sinne Gala 5 A similitude An obiection The answer Luke 21. Gluttony the cause of death The Abstinence of Christ. The abstinence of the holy fathers The delight of gluttony very short Luke 16. We must be wary in the refection of our bodies How man is reformed Aâ—lus Gâ—liâ—â— Ephe 4 Math 5 Man more wrathful then beasts Man hath no weapons giuen him of nature The anger of a certain Lyon From the example of Christ. An angry man without the grace and fauour of God Math 5 In his 8. homily vpon Ezech. How wee must reuenge Selfe-loue is to be pulld vp by the roots We must do nothing in our anger Plutarch in the Apothegs of the Romanes In the time of anger we must decree of nothing A similitude Ecclesi 19. Another aduice 1 Cor. 13. Prou 15. Math. 7. Math 24 The lobors of Christ. The labors of the Saints Nothing created to be idle Iohn 5 Great repentance is required for sinnes Luke 7 The saying of a godly man Without perseueraÌ„ce no saluation A similitude Very good and wholsome counsaile After victory a newe warre approcheth A similitude How temptation is to be turned into good Iames 5 We must not sweare by the life of another A similitude Three euils spring froÌ„ murmuring A similitude Ecclus 22 Prou 16 Ecclus 28 Ecclus 11 Ecclus. 28 Ecclus 9 The greatest soueranity to be able to rule thy tongue A similitude Psalm 55 Murmurers detractors are not to be heard Ecclus 29 Prou 25â—punc Howe a backbiter a detractour is to bee reproued A similitude Scandall that comes by detraction Math 18 Zach. 2. Against ieâ—ters and Iibers Leuit. 19. Math. 7. Foure precepts of the Church Housholders ought to looke that their families keepe the Sabaoth Eccles. 9. Eccle. 19. Aug. in his booke of the 〈…〉 Greg. in his Pastorals The hurt that the sins bring to the soule which we make so small account of In what things they are committed Aug. in his book of the conflict of vertues and vices Tom 9. Math 6. Math 23 Luke 10 Rom 13 Wisdom 2 Math 5 1 Iohn 4 Psalm 5 1 Peter 2 Math 10 1. Tim 4 2 Tim. 2 2 Tim 4 Math 5. Math. 25. Ezech. 18 Eccles. 5. Ezech. 16. A similitude 1 Iohn 16 Luke 6. â—ath 5 Iâ—b 31 Esay 46. 1 Cor. 2. The conclusion of the first part of the sâ—cond book 1 Iohn 4. The duties of iustice Note Miche 6 The parts to be reformed in maÌ„ What maner of conuâ—rsation man ought to haue The first fruit of this modesty Math 5 A caution The second fruite A similitude Ecclus 19 The third fruite Iob 29 In the same chapter Ecclâ—s 19 Prou 27 The body ought to be hâ—ndled â—usterely A similitude Rules to be obserued in eating Ecclesi 31. Bernard in his Epistles Greg. in the 2 booke of his Morals A similitude Gluttony a deceitfull pretender of yâ— which is not Epictetes The touch and the tast are the ignoblest sences The pleâ—sure of the tast short Wine immoderatly taken how dangerous Ephesi 5. In an Epistle to Eustochium of keeping virginity The Vine bringeth forth three kinde of Grapes Wine a very bad counsayler Much talke to be auoyded Prou 31 In the life of August chap 22. Ierome in an Epistle to Furia A similitude Bernard in his Epistles At the time of prayer the eyes are especially to be kept The eares are to be kept Smelling The tast Ecclus 18 Iames. 3 4. Things are to bee obserued in speaking The matter is to be obserued Ephe 4 Ephe 5 A similitude The maner is to be obserued in speaking Ecclus 32 The time Ecclus. 20. The intent of the speaker Prou 17 The euils and mischiefes of our owne will Bernard in his thyrd sermon of the resurrection of the Lord. The inferiour part of the soule is to be watched kept The difference betweene the sonnes of God the children of the world With what affections we are especially to warre Note How the superiour part of the soule is to be reformed The pouerty of spirit Seneca in his 18. Epist. Iohn 12. Prou. 29. Eccles. 33. A similitude A similitude The Imagination a wanderer and a fugiâ—iue A similitude 2 Kings 4. The duty and office of wisdom Similitudes Wisedome the Captaine and guide of other vertues The first duty of wisedome The second dutie The thyrd dutie The fourth dutie The fift dutie Eccles 3 Prou 29. Eccles 8. The 6 duty Ecclus 18. The 7. duty The 8. duty Acts 6 The 9. duty No man hurteth more then hee the hurteth vnder the show of pietie The tenth dutie Gala 1 Prou. 4. what things are required for this wisedome Foure stepdames of wisedome Vertue hateth extreames Antiquity doth not patronize nor vphold sinne This rule hath place in morality not in matters of faith Apparences of things doe often deceaue vs. In what a man ought to be circumspect Note Prou. 14. Eccles. 1. Euery opinion is not to be followed Ecclesi 13. The second part of iustice Esay 58 1 Cor 12 Colos 3 1 Tim 1 Rom 13 Ierome vpon the sixt chap. of the Epistle to the Galathians Charitie is not a naked and a bare affection 1 Iohn 3 Sixe