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
so metrically ordered not of foure or fiue voyces as that is which wee now vse but tuned and ruled with the variety of so many numerous and harmonious voyces as there be Elect What great pleasure wil it be to heare theyr most sweet songs which S. Iohn heard in his Reuelation And they worshipped God sayth he saying Prayse and glory and wisedome and thanks and honour and power and might be vnto our God for euermore Amen If the glory and pleasure be so great to heare this harmonie and consent of voyces what wil it be to see the concord of bodies and soules so conformable and vniforme But how much more admirable wil it be to behold so great vnion of men and Angels What doe I say of men and Angels Yea so great an vnion betweene man and God himselfe Aboue al these it cannot fitly be imagined how acceptable and welcome a thing it wil be to see those most spacious fields and fountaines of lyfe and those most delicate feedings vpon the mountaines of Israel What wil it be to sit at that royall table to haue a place amongst those inuited Nobles and to dip thine hand into the dish with God that is to enioy one and the same glory of God There the Saints shal rest shal reioyce sing prayse and going in and out they shal finde pastures of inestimable delight If the rewards of Vertue be so great and so precious which our Catholique faith doe promise vs who wil be so blind slothful negligent and so peruerse that is not moued to contend with his whole strength for the obtayning of a reward so copious ample and large THE TENTH TITLE That the last of those foure last things that happen vnto vs that is Hell fire doth bind vs to seeke after Vertue CHAP. X. THE least of those good things which hetherto we haue remembred ought to be sufficient to beget a loue of Vertue in our minds by which we may obtayne so great blessings Now if to this vnmeasurable glory the greatnes of the torments of hel be added which are prepared for the wicked who wil be so hard harted and of so rebellious a mind that vices being forsaken wil not hereafter willingly embrace Vertue For the vngodly and peruerse shal not comfort themselues with this voyce Be it that I am wicked vngodly what then Shal I not enter into that heauenly glory Shal I not reioyce with God In this consists al my punishment Of other things I am not careful because I shal haue neyther glory nor any other punishment O my brother thou art deceaued the matter stands not so For it is of necessity that one of these must happen vnto thee that either thou shalt raigne eternally with God or that thou shalt be tormented with the deuils in euerlasting flames For betweene these two extreames there is no meane This is excellently shadowed out vnto vs in the figure of those two baskets which the Lord shewed vnto the Prophet Ieremy before the gate of the Temple for one basket had verie good figs euen like the figs that are first ripe and the other basket had very naughty figs which could not be eaten they were so euil The Lord by this spectacle would shew vnto his Prophet two kindes of men one to whom hee would shew mercy the other that he would punish according to his iustice The estate and condition of the first kinde of men was passing good neyther can a better be giuen of the other exceeding ill then which a worse cannot be found The condition and lot of the good is to see God which is the chiefest of al blessings but the misfortune and vnhappines of the wicked shal be to be depriued foâ—â—uer of the sight of God which euil is the worst of al euils These things ought they diligently to consider and alwayes to meditate vpon who feare not to commit sinne when as they see so great a burthen and so cruel and direful punishment appoynted for sinne Porters and Cariers when they are called to carry a burthen on their shoulders first they looke diligently vpon it then they peise and lift it vp and try whether they be able to vndergoe it and whether they can carry it and thou ô miserable man to whom sinnes are so pleasing that for a little pleasure hast enthralled thy selfe to carry the burthen of it ah mad man first prooue and assay how great the waight is of the burthen that is of the punishment which thou shalt suffer for this pleasure that thou mayst vnderstand whether thou hast strength to beare it That this proofe may be made more conueniently I wil bring hether a certaine consideration by the which after some manner thou shalt be able to vnderstand the quality and greatnes of the torments of hel that thou mayst make a triall whether thou beest sufficient to beare the burthen which thou vndertakest to carry when thou sinnest Let this then be the first consideration the greatnes and infinite immensity of God who will chastice and punish sinne that wee may see what an one God is in all his works This is it that I would say that God is great and admirable in al things not onely in the sea in earth and in heauen but also in hel In so much that if the Lord be God in al his works as we see that he is he wil be God also in his wrath in his iustice and in the punishment of sinners For this cause the Lord sayth by Ieremy Feare ye not me or will ye not be afrayde at my presence which haue placed the sand for the bounds of the Sea by the perpetuall decree that it cannot passe it and though the waues thereof rage yet can they not preuaile though they roare yet can they not passe ouer it That is ouer the limits appoynted of me As if he should say is it not meete that ye feare the arme of the Lord so mighty whose greatnes this admirable worke doth sufficiently shew He therfore that is great in al his works shal he not be great in punishing of sinners Hee that for one thing is worthy whom we doe reuerence and adore shal he not be worthy for an other thing that he may be feared For this cause the same Prophet although he was innocent and sanctified in his mothers wombe so greatly feared the Lord when he sayd There is none like vnto thee ô Lord thou art great and thy name is great in power Who would not feare thee ô King of Nations For to thee appertayneth the dominion for among all the wise men of the Gentiles and in all their kingdomes there is none like thee And in an other place I kept me farre off from men because my hart was full of the feare of thy wrath Although this Prophet was certaine that this wrath was not kindled against him yet it was so great that it brought feare vpon him Therefore it was sayd
beleeuest in him where is thy charity where is thy fortitude where is thy obedience where is thy patience where is thy faithfulnesse and where is thy strength of hope Is this the end of all thy labors is this thy good purpose is this that thou so often desiredst prayedst to God for Remember that Christianitie consisteth not onely in this to fast to pray to heare seruice and sermons but it is necessary that God find thee faithfull as another Iob or Abraham in the time of trouble A righteous man beeing helped after this manner by his good meditations and contemplations by his owne vertue and by the fauour of the Diuine grace which neuer forsaketh him at length commeth to that passe that he beareth the burden of his troubles not onely with patience but also with thanks-giuing and with great ioy A proofe of this is the example of the holy man Tobias the elder of whom it is written that after many calamities with which he was proued yea by Gods sufferance he lost his sight in his old age that an example of patience might be giuen vnto men he was neither consumed through griefe of minde neither lost he that sayth and obedience which before he had Wherefore the Scripture sayth But God therefore suffered this temptation to happen vnto him that an example of his patience might remaine vnto posteritie like as of holy Iob. For when as hee had alwayes feared God euen from his infancie and had kept his commaundements hee did not murmur against God that this plague of blindnesse fell vppon him but he remained vnmoueable in the feare of GOD giuing thanks to God all the dayes of his life Thou seest therefore that the holy Ghost dooth adde patience in troubles vnto vertue and vnto the feare of the Lorde which this holy man had according to that which before hath beene said There might also in this place be remembred certaine excellent and famous examples of our time in which certaine men and maids the seruants of GOD haue borne very great troubles and afflictions with great ioy who in bitternesse haue found sweetnes in tempest a calme and in the midst of the Babylonian fornace haue found a most wholsome and comfortable refreshing ¶ Of the impatience and fury of the wicked in tribulations THere is lesser cause to praise the Lord when we see the righteous constant in tribulation then there is to lament and grieue when we see the wicked compassed and enclosed vvith troubles For these haue neither charitie nor fortitude nor hope nor any vertues like vnto those and so tribulations finde them vnarmed and vnprepared neither haue they light by benefit of which they might see that which the righteous doe see through fayth neither doe they embrace that by a liuely hope neyther by experience haue they tryed that singuler goodnes fatherlie prouidence of God by which he watcheth ouer his It is a thing worthy of exceeding sorrow to see them swallowed vp in this sea neither to finde any footing nor any body to reach the hand vnto them to stay and support them For whilst they haue not this helpe and saile without this Pilot and Gouernor and fight without this Armour what is to be hoped for of thē but that they must be drowned and make shypwracke in that storme and tempest or that they must be slaine in this warre What is to be hoped for of them but that they must be tossed with the stormes of windes and with the floods of tribulations and that they must split theyr ship against the rocks of vvrath faint-hartednes impatience blasphemy and desperation There are many also found who furthermore haue lost their vnderstanding their health their life or els their sight through continuall mourning teares So that one part of men as most pure gold tried in the fire of affliction remaineth firme vnconquerable and another part as lead or tinne foorth-with is melted through the heate of the fire Therfore whilst one sorroweth another singeth and where one is drowned and choked another swimmeth and walketh dry foote therfore in the Tabernacles of the righteous alwaies the voyce of prayse and myrth dooth sound but in the houses of sinners lamentations are alwaies heard and voyces full of misery and confusion But if thou wilt more plainly vnderstand that which I say consider the sighes and sorrowes and the extreame lamentations of certaine great noble women after that by death they had lost a son or a husband and thou shalt find that some of thē haue closelie shutte vp themselues in obscure and darke places where they might neither see the Sunne nor the Moone others lyke beasts shutte themselues vp in Caues and Dennes of the earth others haue cast themselues into the fire others to whom lyfe was a payne and death a desire haue dashed out theyr ovvne braynes against a wall To be briefe others after easier maners through impatience and vehemencie of sorrowe haue ended theyr liues and ouerthrowne their families But this is more that not onely they haue been cruel and inhumane vnto themselues but they haue maliciously spurn'd against God blaspheming his Name and reuiling and reproching his prouidence cursing his iustice banning his mercy and opening theyr sacriligious mouthes against heauen and against the high and soueraigne maiestie of God Hence it is that calamities and miseries at the length doe raine and shoure vpon their houses and theyr miseries are doubled which the Lord sendeth vnto them for so great blasphemies For this reward deserueth he who spetteth in the face of God and willingly kicketh against the pricke Yea oftentimes this worke of the hand of GOD is wont to be most iust that hee suffereth man from one calamitie and tribulation to fall into greater Wherefore these vnhappy and miserable wretches the guidance of Vertue leauing them doe all thinges after a contrary and preposterous manner and doe peruert all order in the time of tribulation they blaspheme where they ought to blesse they are proude when humilitie is required augmenting their owne woe and misfortune with that punishment they bring vpon themselues and making their case more desperate with that medicine which they thought to apply vntothemselues which is as the beginning of one hell and going to another which is prepared For if hell be a place of punishments and sinnes what hindereth but that wee may say that there is a certaine resemblance of hell where so many punishments and so many sinnes are found But besides all these what griefe is it to see howsoeuer it be done yet that there is no remedy but that tribulation must bee suffered but to take them vpon vs and to beare them with patience doth make the burden lighter and is well pleasing vnto God but how miserable is that man which loseth the fruite of his patience for beare he must increaseth by impatience the bitternes of his condition which sorer afflicteth then the misfortune
lusts which drowne men in perdition and destruction For the desire of money is the roote of all euill The naughtines and malignitie of this vice cannot be described more cunningly or curiously For it is manifest by these words that that vnhappy man who is subiect to this euill is the seruaunt and slaue of all other sinnes Wherfore wheÌ„ this vice doth assault thine hart thou shalt defend thy selfe with these weapons following First therefore ô thou couetous man consider that vvhen the Lord and thy GOD descended from the highest heauen to the earth he would not possesse riches which thou so greatly desirest yea he loued pouerty so wel that he would take flesh of a Virgin most poore and lowly and not of a Queene rich mighty When he was borne he would not lodge in a stately and wealthy pallace he would not lye vppon a soft bed he refused dainty swadling-clothes embraced for his cradle a hard Cratch So long as he lyued in the world he alwayes loued pouerty and contemned riches He chose his Apostles and his Embassadours not Princes and great men but base and abiect Fishers What preposterous order then is this that the most vild worme should seeke riches which the Lord of al the world and of all creatures contemned for his cause Consider furthermore the exceeding great basenes of thine hart that when as thy soule is created according to the image similitude of God and redeemed by his owne blood in comparison of which all the world is nothing yet thou art not ashamed to lose it for so small a gaine God would not haue gyuen his life for the whole world which notwithstanding he willingly layd downe for the soule of man Therefore thy soule is worthier and of more price then the whole world True riches are not gold nor siluer nor precious stones but they are found in Vertue which a good conscience bringeth with it Relinquish the false opinion of men and thou shalt see that gold and siluer are no other things but yellow and white earth which through the errour of men is crept into so great credit That which hath been despised by all the Phylosophers of the world doost thou beeing a disciple of Christ so much esteeme it that thou shouldest make thy selfe a seruant and slaue vnto it For as S. Ierome saith he is a seruant vnto riches who keepeth and tendeth them as a seruant but he who hath cast off that yoke deuideth them as a Lord. Consider also what the Lord sayth in the Gospell No man can serue two Maister God and Mammon that is riches The soule cannot freely serue God if it follow and hunt after riches so greedily and with so open a mouth Spirituall delights doe shunne a hart busied and occupied about earthly matters neyther doe things counterfeit and true agree together nor things hie and low temporall and eternall spirituall and carnall neyther can any man reioyce and recreate himselfe in them both together Consider in like manner that by howe much more prosperously earthly matters succeede with thee by so much perhaps thou art more miserable by reason of that pledge which here is giuen vnto thee that thou maist relye vpon vaine felicity which heere is offered vnto thee Ah that thou knewest what great euils and how many inconueniences thys small prosperity bringeth with it thou shouldest see the loue of riches more to afflict by desire then to delight by vse For it enwrappeth the soule in diuers temptations and bindeth it in infinite cares it allureth it with sundry delights prouoketh it to sinne and disturbeth the quiet no lesse of the body then of the soule And that vvhich is greater riches are neuer gotten without trouble nor possessed without care nor lost without griefe and that which is worser they are sildome gathered without sin and offence to God Hence is that prouerbe A rich man is eyther a wicked man or the heâ—re of a wicked man Consider moreouer how great an errour it is without intermission to desire those things which albeit they be most plentifull yet they can neuer satisfie the desire of man yea they prouoke it and inflame it more as drinke in a Dropsie is the cause of greater thirst so that although thou hast yet thou alwaies couetest that which thou wantest and alwaies couetest more and more So that the miserable and wretched hart wandering through all the things of this world is wearied but neuer satisfied it drinketh but the thirst is not quenched for it esteemeth not those things which it hath vnlesse also it possesse in like manner those things which further it may haue and there is no lesse trouble for things which it compasseth not theÌ„ there is pleasure in things which it possesseth neyther is the heart more satisfied with gold then the body with wind or ayre Wherefore not without cause Saint Augustine maruelleth saying What greedines sayth hee of desire is this seeing that the beastes haue a meane For then they rauine when they are hungry but they spare the pray when they feele fulnes Onely the couetousnes of riches is vnfatiable it alwayes raueneth and is neuer satisfied neyther feareth GOD nor reuerenceth man neyther spareth Father nor acknowledgeth Mother neyther yeeldeth vnto brother nor keepeth fayth with friend Consider that where much riches is there are many that eate and deuoure them many that couet them and many that lye in waite to steale them What hath the richest man of this world more of all his riches then whereof he may necessarily lyue of thys yrksome care thou maist disburthen thy selfe if thou wilt cast thy care vpon God and commit thy selfe to his prouidence for God neuer confoundeth them that trust in him For whom God made he will not suffer to die through hunger He that feedeth the foules of heauen and clotheth the Lillyes of the field how is it possible that he should forsake man especially seeing that so small a thing sufficeth the necessity of man The life is short death followeth at our heeles what need is there then of so great prouision for so short a iourney What wilt thou doe with so much riches especially seeing that the lesse thou hast the more lightly and freely thou mayest walke and when thou shalt come to the end of thy pilgrimage if thou beest poore thy estate shall not be worser then rich mens who are loaden with much gold Yea it shall be much better for thou shalt feele lesser griefe in forsaking this trash and pelfe of the world and a smaller account is to be rendered before God On the contrary part rich men in the end of their iourney leaue their mountaines of gold not without great griefe of hart which they adored as GOD neyther without exceeding great danger and hazard vnto them an account is to be rendered of those things they possessed Consider also ô thou couetous man for whom thou gatherest so
my maker I thy worke I giue thee thanks ô my Lord God by whom I liue and by whom all things liue I giue thee thanks ô my framer fashioner because thy hands haue made me fashioned me I yeeld thee thanks ô my light because thou hast enlightned mee and I haue found both thee and my selfe This is therfore the first of the diuine benefits and the foundation of all the other For all other doe presuppose a Being which is giuen by this benefit and so all are gotten and ioyned with this as accidents with their substance in which they haue their ground and footing that by this meanes thou mayst vnderstand how large liberall a benefit it is and how worthy it is that thou shouldest deepely and profoundly consider of it Goe too therefore if God requires so great a thanksgiuing of thee for euery one of his benefits what doest thou thinke that he will require for this alone which is the foundation of all the other Especially seeing that it is the condition of the diuine Godhead that as he is most liberall in bestowing of his benefits so is he most desirous and as it were couetous in requiring thanks for them Not because hee doth stand neede of them but because our duty doth will them For in the old Testament we reade that God did no sooner bestow one benefit vpon his people but forth-with it being scarse bestowed he commaunded that it should be had amongst them in perpetuall memorie and that for it they should giue euerlasting and immortall thanks So when he deliuered his people from the Egyptian seruitude and yoake scarsely they were gone out of that Countrey when he commaunded that euery yeere they should celebrate a solemne feast in remembrance of that benefit For that end also he slew all the first borne of the Egiptians and forthwith commaunded that all the Israelites first borne should be sanctified vnto him as well of men as of beasts which after that should be borne of them or amongst them The Lord sent the Israelites Manna from heauen where-with they might be fed and hee fed them with that kinde of meate forty yeeres in the wildernes as soone as they had begun to eate it he commaunded them to gather a certaine measure of the Manna and to put it into a pot and to lay it vp before the Testimony that all posterity might haue knowledge of this benefit Not long after that he gaue them a famous victory against the Amalekites and sayd vnto Moses Write this for a remembrance in the booke and rehearse it in the eares of Iosua If therfore God be so carefull that the memory of his temporall benefits should liue for euer amongst his people what will he not require of vs for this immortall benefit seeing that our soule which he hath giuen vnto vs is immortall Heerevpon sprung that consideration which moued the holy Patriarches to build Alters that there might be monuments and remembrances as often as they receaued any particuler benefits of the Lord yea they did remember in the names of their sons receaued benefits least they shold be buried in obliuion Wherfore a certaine holy man very well concluded that man should not oftner breathe then he should be mindfull of his God For euen as he alwayes hath a Being so alwayes ought he to giue thanks to his Lord God for his immortall Being which he hath receaued of him The Bond of this obligation is so great that also it was not vnknown to the Ethnick Philosophers but there were amongst them that exhorted men that they should not be ingratefull to God Epictetus a Stoicke Philosopher was wont to say O man be not ingratefull to that high power for benefits receaued as are thy sight hearing tast c. But more for thy life which he hath giuen thee and for other things with which he nourisheth and sustaineth thee Giue thanks to him for the ripe fruites for wine for oyle and for all other things But especially thou oughtest to blesse him because he hath bestowed vpon thee the light of reason that thou mayst vse all them afore-sayd and that thou mayst know theyr valour and worth If an Heathen man shall so commend gratitude shall exact it so strictly for cōmon benefits what ought not a Christian man to doe who hath also receaued a greater light of faith and greater more excellent benefits and blessings of God But perhaps thou wilt say that these common benefits doe seeme rather to be of Nature then of God to which why therfore am I bound for the disposition or the order of thinges which are regularly done and doe obserue theyr course Alas this is not the voyce of a Christian but of an Ethnick yea rather of a Beast But that thou mayst know and acknowledge this more manifestly heare the same Philosopher chiding and correcting such men Thou wilt say perhaps that nature bestoweth these benefits vpon thee Ah thou too much ingratefull man doest thou not mark that in saying that thou doest change a name of God vvhat other thing is Nature then God who is the first and chiefest nature Not therefore ô ingratefull man art thou to be excused when thou saiest that thou art bound to Nature and not to GOD seeing that not any nature may be found without God If thou shouldest obtaine any thing of Lucius Seneca and afterwards shouldest say that thou art indebted to Lucius and not to Seneca thou dost not change thy Creditor but onely his name Another reason why we are bound to serue GOD our Lord because he is our Creator FVrthermore not onely the debt of iustice but also our own necessitie doth binde vs to haue alwaies a respect and an eye to our Creator if after that we be created we will attaine vnto felicitie and perfection For we must know that those thinges which are borne and breede after a common manner of speaking are not forthwith borne with all their perfection They haue many things perfect yet many things in them are wanting which afterwards are perfected That perfection he must adde and giue who began the worke So that it pertayneth to that cause which gaue the first Beeing to giue also the finishing and perfection Heere-vpon it is that all effects in their kinde haue recourse and looke backe to their causes that of them they may receiue their last perfections Plants do labour as much as lies in them that they may finde out the Sun and that they may send foorth theyr rootes into the earth which produced and brought them foorth Fishes also doe not goe out of that water which engendered them a Chickin being excluded out of the Egge by and by doth hatch it selfe vnder the winges of the Henne and followeth her wheresoeuer shee goeth The same doth a Lambe who after that he is brought forth presentlie hasteth to the dugges of his Damme and if there were a thousand sheepe
soule in the midst of tribulations which is the effect of hope which hurleth and casteth foorth all carefulnesse and inordinate anxietie by that fauour which it expecteth of the Diuine mercie Not vnlike to thys is that of Ecclesiasticus Yee that feare the Lord beleeue in him and yee shall not be frustrated of your reward Ye that feare God hope in him and mercy shall come vnto you for pleasure Consider the old generations of men and marke them well was there euer any one confounded that put his trust in the Lorde And Salomon in his Prouerbs sayth Put thy trust in God with all thy hart and leane not vnto thine owne wit In all thy wayes acknowledge him and hee shall order thy goings Surely it is a great furtherance vnto hope to haue knowne the mercie of God not only by reading but much more by experience For a man hopeth through an assured affiance that hee will profit him who often hath profited others Hence is that of the Psalme They that know thy name will put theyr trust in thee for thou Lord hast neuer failed them that seeke thee He saith also in another psalme My trust hath beene in the Lord I will be gladde and reioyce in thy mercie The effect of thys hope the same man declareth when he sayth Who so putteth his trust in the Lord mercy embraceth compasseth him on euery side Hee sayth very well embraceth and compasseth that he might signifie that it shall keepe and garde him on euery side no otherwise then a King is encompassed with his Garde that he may be the more safe In another psalme he teacheth the same thing more at large I waited patiently saith he for the Lord and he enclined vnto mee and heard my calling He brought mee also out of the horrible pitte out of the mire and Clay and sette my feete vpon the Rocke and ordered my goings And hee hath put a newe song in my mouth euen a thanks-giuing vnto our GOD. Many shall see it and feare and shall put theyr trust in the the Lord. Blessed is the man that hath set his hope in the Lorde and turned not vnto the proude and to such as goe about with lies All these be the words of the Prophet in which hee also sheweth another effect of this Vertue that is the mouth and eyes of man are opened that hee may know by experience the goodnes and fatherly prouidence of God It is also a singuler fruite of hope that wee are not onely deliuered from dangers but also that there is a new prayse and a new thanksgiuing put into our mouthes which the Prophet insinuateth when hee sayth And he hath put a new song in my mouth c. He calleth it a new song which is sung for a new deliuerance with an vnusuall and new affection of mirth We shal not easily end this matter if wee should alledge all the verses and sometimes whole Psalmes written of this matter For the ninety and one Psalm and the hundreth and fiue and twenty are wholy imployed in commending this vertue vnto vs and to describe the excellent fruites of it which they enioy and ioy in who haue theyr trust and confidence in the Lord and dwell vnder his protection Saint Bernard writing vpon the ninth verse of the former Psalme Because thou ô Lord art my hope he sayth Whatsoeuer therefore is to be done whatsoeuer is to be eschewed whatsoeuer is to be borne whatsoeuer is to be wished ô Lord thou art my hope This is the onely cause of all my promises this is the whole reason of mine expectation Let one pretend merit let him boast that he hath borne the heate of the day let him say that he hath fasted twice a weeke lastly let him brag that hee is not like other men but it is good for mee to cleaue vnto the Lord and to put my trust in my Lord God If rewards be promised me I will hope that I shall obtaine them by thee if wars rise against me if the world rageth if the wicked fret and sume if the flesh lust against the spirit yet I will trust in thee For to what end are we wise if we doe not sticke and cleaue with all feruour and deuotion of soule and spirit to this solide sound perfect and blessed hope and cast away all other miserable vaine vnprofitable and seducing hopes A little after the same mellifluous Doctour by way of Dialogue doth thus reason Fayth sayth Great and inestimable blessings are prepared of God for those that serue him Hope sayth those are kept for me Charity sayth I runne vnto them Behold my brother thou doost see how great be the fruites of this vertue and profitable for what Hope is as a safe Hauen to which the righteous direct theyr course so often as any storme of the world rageth it is as a most strong shield vpon which all the darts of our enemies are receaued without any wound it is as a Store-house for foode whether in the time of famine all the poore may come haue bread It is that tabernacle couer and shadow which the Lord doth promise in Esay that hee will be to his elect a shadow to defend them from the heate of the day and a defence from the stormy tempest and from raine That is a safegard from all the aduersity and prosperity of the world To conclude it is the medicine and common remedy of all our euils and encumbrances For it is certaine that whatsoeuer we hope for of God iustly faithfully and wisely we shall obtaine it if it be conducent and appertayning to our saluation Therfore Cyprian calleth the mercy of God a fountaine or vvell of all blessings that cannot be drawne dry and our hope and trust a bucket or vessell in which those blessings are receaued and he sayth that according to the quantity of the vessell so is the proportion of the remedy For in respect of the fountaine the water of mercy neuer fayleth The Lord sayd to the children of Israel All the places that the soles of your feete shall tread vpon haue I giuen you So also all the mercy vpon which man shall set his foote shall be his Like to this is that He that taketh his motion or is moued of the Lord hee will hope all things neyther shall he be frustrated of his hope Whereby it is manifest that this hope is an imitation of the vertue and diuine power redounding to the glory of the same God Bernard was not ignorant of this when hee sayd Nothing doth make the omnipotency of the word more cleare then that it doth make all them omnipotent who hope in him Wilt thou know that this is true did not he pertake of the omnipotency of God who being vpon the earth commaunded the Sun that it should stand still in the midst of heauen and that it should not hasten to runne his course for the space of
alike yet there were great cause of feare Why do I say alike Yea such so great are the euerlasting torments of hell that if onely one man of all man-kind were to be banished thether yet we all should tremble and feare When our Sauiour did eate his last Supper with his Disciples and sayd One of you shall betray me they were all exceeding sorrowful began to feare although theyr conscience witnessed their innocencie For when as an imminent mischiefe is grieuous heauie although there be but few to whom it is threatned yet all and euery one feareth least it should happen to him If there were a great Army of men in a fielde and it should bee reuealed from heauen to them all that a little after an Arrow should fall from heauen and should kill one of them neyther was it known whom it should be there is no doubt but that euery one would feare himselfe least it should fal vpon him But what would they do if the greater part of them should be in danger and ieopardy How much greater would thys feare be Tell me ô man thou that art so cunning in fleshly wisedome and so vnskilfull in the busines of thy saluation did God euer reueale vnto thee that there should be so many whom the thunder or sword of the Diuine iustice should smite If thou knowest not this certainly I much lesse beleeue that thou knowest how many and which â—e they that shall escape that plague on which side thou shalt stand and yet doost thou not feare Or doth hell seeme more tollerable vnto thee then the wound of an arrow Or hath God secured thee or hast thou letters of thy securitie or is an infallible charter of thy saluation graunted vnto thee or a priuiledge of immunity and freedom Hetherto there is nothing that promiseth any such like thing vnto thee moreouer thy works condemne thee and according to the present iustice vnlesse thou turne ouer a new lease thou art reprobated and doost thou not yet feare or wilt thou say that the Diuine mercie doth comfort thee Surely that doth not dissolue the works of iustice neither is contrary to them yea if it suffer so many to be damned will it not also suffer thee to be one of them if thou together sinnest with them Doost thou not see that thys vnhappy loue of thy selfe doth blinde thee and miserably deceaue thee whilst it maketh thee to presume other things then are seene in the whole world What priuiledge I pray thee is giuen vnto thee beyond the other sonnes of Adam that thou shouldest not be banished thether whither they are gone whose works tâ—oâ— doost follow But if God be to be known by his works I know what I wil say For although there be many comparisons by which the mercy of God his iustice may be compared between themselues in which the works of mercy doe preuaile yet at the length we finde that in the posterity of Adam of whose seede thou also art borne that there are found many moe vessels of wrath then of mercy seeing that there are so many that are damned and so few that are saued The cause of which is not because the grace and helpe of God forsaketh them or is wanting vnto them For God as the Apostle sayth would haue all to be saued and to come to the knowledge of his truth but because the wicked are wanting to themselues and the grace of God is of none effect in them All these things are remembred more largely and prolixely of me that thou mayest vnderstand that notwithstanding the mercy of God which thou pretendest God suffereth so many to be Infidels and in the Church so many euill Christians and so many Infidels and so many euill Christians to perish so also he will permit thee to perish with them if thou imitatest theyr life Or when thou wast borne did the heauens reioyce or shal the iudgements and decrees of God be changed that the world may be peculier to thee and another to others If therfore notwithstanding the mercy of God hell be so enlarged and so many thousand soules be daily swallowed vp of it shall not thy soule also come thether if thou continuest in thy sinnes But that thou mayest not say that God in times past was seuere and sharpe but now gentle and mild consider that also with this gentlenes and clemencie he suffereth all that thou hast heard neyther shalt thou be free and exempted from it but also thy punishment remayneth for thee yea although thou beest called a Christian if thou beest found a sinner Or therfore shal God lose his glory if he shall condemne thee Hast thou I pray thee any singuler thing in thee for which God aboue others ought to spare thee Or hast thou any priuiledge which others haue not for which he should not destroy thee with others if thou beest not lesse euill then others be Consider I pray thee the sonnes of Dauid for their fathers sake many priuiledges were promised vnto them but neyther for that cause would the Lord suffer their wickednes vnpunished wherefore many of them had but sorrowfull ends Where then is thy vaine trust Why doest thou vainely hope they perishing that thou shalt not perish seeing thou art pertaker of their wickednes Thou errest my brother thou errest if thou thinkest that this is to hope in God This is not hope but presumption For hope is to trust that God will forgiue thee thy sinnes if thou be repentant and sorrowfull for them and turnest from thy wickednes and that then he will receaue thee into fauour But it is exceeding great presumption to beleeue that thou shalt be saued and happy perseuering and continuing in thy sinnes Doe not think that this is a small sinne for it is numbred amongst those which are committed against the holy Ghost for he that presumeth after this maner he offereth no smal ignominy reproch to the Diuine goodnes which especially is attributed to the holy Ghost Such sinnes as our Sauiour testifieth are not forgiuen in this world nor in that to come insinuating that they are remitted with great difficulty for as much as they shut against them the gate of grace and offend a Phisitian who can giue life apply the medicine to the wound ¶ The conclusion of all those things which haue beene spoken in this Chapter LEt vs at the length conclude this matter with that excellent sentence of Ecclesiasticus Because thy sinne is forgiuen be not without feare to heape sinne vpon sinne And say not The mercy of God is great he will forgiue my manifold sinnes for mercy wrath come from him and his indignation commeth downe vpon sinners Tell me I pray thee if of a sinne forgiuen we ought to feare how can it possibly be that thou shouldest be secure by daily adding sinnes to sinnes Marke diligently what he sayth His indignation commeth downe vpon sinners For of this sentence the
which among others we ought to moderate and adorne with three holy affections as are Humility of hart Poorenes of spirit and an holy Hatred of our selues For these three doe make the busines of mortification very easie Humility as Saint Bernard defineth is a contempt of our selues which springeth of a deepe and true knowledge of our selues For it is the property of this vertue to cast out of the soule all the branches and all the daughters of Pride with the whole progeny of ambition and to cast vs downe vnder all creatures and to think that any other creature if so it were giuen vnto him of God to worke well as it is giuen vnto vs would be much more gratefull and would bring forth many moe fruites then we doe Neyther is it sufficient that man hath this contempt of himselfe hid within him but it is necessary that it should appeare and show it selfe in his conuersation so that in all things as much as may be hee show himselfe most humble according to the quality of his estate hauing no regard of the iudgement and estimation of this world which perhaps opposeth her selfe against him Wherfore it is necessary that all our actions and affaires haue a relish of humility and pouerty and that we submit our selues for the loue of God not onely to our elders and equals but also to our inferiours The second thing which is required in this place is the pouerty of spirit which is a voluntary contempt of the things of this world and a minde content with that estate which is alotted of God although it be meane and low At this stroke that roote of all mischiefe is cut vp which they call couetousnes and it bringeth to man so great peace and tranquillity of hart that Seneca is not afraid to say He that hath his gate shut to the lust of his desires may for felicity contend with Iupiter himselfe And in another place No man else is worthy of God but he that hath contemned riches Hath he little that chilleth not for cold that hungreth not that thirsteth not Iupiter hath no more He hath neuer little that hath inough This sayth Seneca By which words he intimateth that the felicity of man consisteth in the satiety and contentednes of the harts desire He that commeth to this stayednes and quiet of desire he may say that he is come to the height of felicity or at least hath attayned a great part of it The third affection is an holy Hatred of our selues of which our Sauiour sayth He that loueth his life shall lose it and he that hateth his life in this world shall keepe it vnto life eternall Which doctrine is not to be vnderstoode of a peeuish and a peruerse hate as the desperate doe hate themselues but it must be vnderstood of an hate which the Saints beare towards their owne flesh as against a thing which was the cause of many and great euils and which hindred much good and therefore they handled it not according to the will and lust of it but according to the prescription of reason which coÌ„maundeth that we should often handle it not as a Mistres but as a seruant of the spirit otherwise that of the Wise-man will happen vnto vs He that delicately bringeth vp his seruant afterwards shall finde him obstinate and contâ—macious Wherefore in another place we are admonished that wee should smite it with clubs as an vntamed beast and bridle it The yoke and the whip sayth Ecclesiasticus bow downe the hard necke so tame thine euill seruant that is thy body with the whips and correction Send him to labour that he goe not idle for idlenes bringeth much euill Send him to worke for that belongeth vnto him if he be not obedient put on moe heauy fetters That he insult not nor waxe proud that he be not idle and rush into open wickednes This holy hatred is much auaileable in the busines of mortification that is it is very conducent to the mortifying and cutting away of our euill desires although it be hard and difficult For without this hatred how can we make incision and draw forth blood and greeuously wound a thing so dearely beloued of vs For the arme and strength of mortification getteth valour not onely from the loue God but also from the hate of our selues by vertue of which strength and valour man doth not excruciate his soule of passion but as a seuere Chirurgian doth cleanse and wipe away the corruption of a member affected and putrified ¶ Of the reforming of the Imagination AFter these two sensuall faculties there are other two which pertaine to knowledge 〈◊〉 Imagination and the Vnderstanding which answer to the two former that both of these appetites may haue his guide and knowledge conuenient and fit Imagination which is the ignobler of these two is called a power of our soule greatly weakened through sinne which is very haggard to be subiected vnto reason For oftentimes as a fugitiue seruant that departeth without licence it rusheth out of dores and wandreth throughout the whole world before we vnderstand where it is It is a faculty also very greedy in excogitating or searching out any matter which it hath a desire to and it imitateth hungry doggs who tosse and turne all things vpside downe and thrust their snowt into euery dish now lapping of this now of that and although they are beate from it yet alwayes they returne to their repast fore-tasted This faculty also is very glib and fleeting as a wild and an vntamed beast flying very swiftly froÌ„ one mountaine to another least it should be taken and restrained for it cannot abide a bridle or a bit neyther is it willing to be gouerned or managed of man Notwithstanding this licenciousnes and naturall wildnes there are some that daily make it worser as they that bring vp their children most deliciously daintily permitting them to vage freely whether so euer they list and to doe whatsoeuer pleasure willeth them without any reprehension Wherefore when as man would that this imagination should quietly persist in the contemplation of Diuine things it is disobedient and immorigerous because it hath accustomed to wander licentiously neither acknowledgeth it any moderation Therfore it is needfull that after we haue acquainted our selues with the bad conditions of this beast that we restraine it and that we bind it to a cratch that is to the consideration of good necessary things and that we commaund it perpetuall silence in all-other things So that as a little before we haue bound the tongue that it speaketh not any thing but good words and to the purpose so let vs bind our imagination that it may remaine and continue in good and holy cogitations and to all other that we shut the gate against it Herein we are to vse great discretion to examine what cogitations are to be admitted and what to be excluded that
miracles was the excellentest of all other others also defended the excellencie and prerogatiue of their owne gifts Against this error and abuse there is no remedy more profitable or more effectuall thē that which Saint Paule vseth in his former Epistle sent vnto thē in which first he reduceth all graces to their beginning saying that all graces are riuers of one fountaine that is of the holy Ghost and that therefore they all participate of one equality in theyr cause although they be diuers and sundry among themselues Euen as the members of one body of any King are all members of the King being deriued from one royall blood although they be diuers among themselues so sayth the Apostle By one spirit we are baptized into one body that we may be members of one body And therefore we all participate of one and the selfe same dignity and glory seeing that we are all members of the same head Wherefore the Apostleforth-with addeth If the foote would say Because I am not the hand I am not of the body is it therfore not of the body And if the eare would say Because I am not the eye I am not of the body is it therefore not of the body We all therfore are made equall that among all there might be vnity and brother-hood albeit there is some diuersity betweene vs. This ariseth partly of nature partly of grace We say partly of nature for although grace is the beginning of all our spirituall Being yet grace as water receaued into diuers vessels doth put on diuers figures and shapes according to the disposition and nature of euery one For there are some men by nature modest mild and quiet and therfore very fit for a contemplatiue life Others are cholerick and delighted in practise and action and therfore more fit for an actiue life others are strong and of a sound and healthfull constitution who doe not much tender and affect themselues and these are meete for greater austerity of life In this the goodnes and mercy of God shineth after a singuler manner who willing to deuide and communicate himselfe vnto all he would not doe it onely after one manner but after many and diuers according to the variety of mans condition that the man that is not fit for some one meane and gift might be fit for another The other reason is this diuersity is grace for the holy Spirit the Authour of it would that among his there should be variety to the greater perfection and beauty of the Church For euen as diuers members diuers sences are required to the perfection and beauty of the body so also it is required for the perfection and beauty of the Church that there should be diuers vertues and graces For if all the faithfull were of one and the selfe same condition how should they be called a body If the whole body were an eye sayth Paule where were the hearing if the whole were hearing where were the smelling But nowe hath God disposed the members euery one of them in the body at his owne pleasure But God would that there should be many members and yet one body that when there were a multitude conioyned in vnity there might be a proportion and an harmonious concord of many in one and hence ariseth the perfection beautie of the Church Such a like thing we see in Musick where it behoueth that there be diuersity and multitude of voces vvith vnity and agreeablenes of consent in tune so that there may be sweetnes and melody in it If all the voyces were of one qualitie and stampe they should all be either Baces or Meanes which would make neither musicke nor harmony In naturall things also it is admirable to see so great diuersitie of things as that high and almighty Work-maister hath made who hath deuided and bestowed beauty and perfection vppon all creatures in that order that although euery one of them haue somewhat in themselues in which they excell the rest yet there is no enuy amongst thē because euery one of them hath some prerogatiue which in others is not the same The Peacocke is very beautifull to the sight but maketh a ranke and an vnpleasant noyse The Nightingale singeth sweetly but is not so faire to the sight An Horse is good for the race and profitable for warre but not good for foode or fit for the table The Oxe is profitable for the table and the plough but vnprofitable for other things Fruitefull trees doe serue for the nourishment of men but are vnfit for building contrarily wilde and barren trees are fit for building but vnapt to serue for foode Therfore amongst all things there is both a certaine vnity and a diuision neither in one thing are all things found that by this meanes the variety and beauty of the Vniuerse and the forme and shapes of things might be preserued that one may loue and embrace another for that neede which one standeth of another The same beauty and order which GOD hath ordained and appointed in the works of nature he would that it should be also in the works of grace and therefore hee hath disposed by his Spirit that there should be a thousand kind of vertues graces in Church that of all them there might arise one most sweet harmony one perfect world and one beautifull bodie compounded of diuers and sundry members Hence it is that in the Church some are giuen to a contemplatiue life some to an actiue one is famous and excellent in the works of obedience another in prayer Some in singing others in studying do exercise theyr gifts that they may help further others some attend vpon the weake receaue strangers who deuide theyr goods to the poore and many other such kinde of vertuous exercises there be Therefore there be many members in one body and many voyces in one musick that by this meanes there may be comlines consonancie and proportion in the Church and therefore in one Harpe there are many strings and in one Organ many pipes that by this meanes there may be a consonancie and an harmony of many tunes This is that garment which the Patriarke Iacob commaunded to be made for hys sonne Ioseph of diuers colours These are those Curtaines which by the commaundement of God were made for the vse of the Tabernacle of wonderfull varietie and beautie That the same should be done both the order and beauty of the Church required Therefore why should one eate vp another Why should one iudge and condemne another saying Why is it not lawfull for one to doe that another doth I know not what other thing this is then to goe about to destroy the body of the Church and to teare in peeces Iosephs beauteous garment and to disturbe this heauenly musick and harmony that is to make all the members of the Church feete or hands or eyes c. which certainly were monstrous beyond
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