for a moment causeth vnto them a farre more excellent and an eternall waight of glory These then are the benefits which this one benefit of iustification comprehendeth in it which iustification Saint Augustine maketh greater account of them he doth of creation for God created heauen and earth with his onely word but that he might sanctifie man he shed his blood and vnder-went many and great torments If therefore we owe so many and so great duties to this Lord for our creation how many moe doe wee owe to him for our iustification Which benefit by how much it was got by greater labours and afflictions by so much it doth more bind vs vnto him Although there be many great notable marks and signes by which a man entring into himselfe may examine and know whether he be iustified or no yet in my iudgement the renouation and renuing of mans life is not the least when a man hath so reformed himselfe that he hath ouerthrowne the regiment of sinne hath cut off the head of it and from day to day still groweth to further purity and perfection of life Hee that is such an one let him be mindfull by how iust a title he is bound to serue such a Sacrificer who hath redeemed him and deliuered him from so many euils and hath heaped so many blessings vpon him which hetherto we haue remembred But if he doth still cleaue and sticke in his corrupt and depraued estate I doe not know howe God may better mooue him to forsake that estate then if he set before his eyes all the euils discommodities and dangers which sinnes bring with them and which we a little before haue reckoned vp and also showe vnto him the treasury of those great blessings which doe arise of this incomparable and vnspeakeable benefit ¶ Of many other effects which the holy Ghost worketh in a iustified soule THose things which hetherto we haue spoken of doe not as yet comprehend all those kinds of benefits which the holy Ghost worketh in the soule of a iustified man neyther is the bountifulnes of GOD circumscribed within those limits For it is not enough that the holy Ghost should haue brought man through the gate of Righteousnesse and entred him into the schoole of Vertue but after that he is entred that he should be ayded of the same Spirit and ledde as it were with the hand in all his wayes vntill all the waues of this stormy sea being ouercome he enter safe and sound into the hauen of saluation For after that the holy Ghost hath entred into a iustified soule by the meditation of the precedent benefit he doth not sitte there idlely for it suffiseth him not to beautifie the soule with his presence but also he sanctifieth it by his vertue working in it and with it whatsoeuer is necessary vnto saluation He sitteth there as an housholder in his house gouerning it he sitteth there as a schoolemaister in his schoole teaching it as a Gardiner in his garden tilling and trymming it as a King in his kingdom ruling it as the Sunne in the world enlightning it to be briefe as the soule in the body giuing to it life sence and motion not as the forme in the matter but as an housholder in an house What then is more happy what more to bee desired then to haue within him such a guest such a guide such a companion such a gouernour and tutor and such an helper Who seeing that he is all things doth worke all things in that soule in which he remaineth and dwelleth Especially as fire hee enlightneth our vnderstanding he enflameth our will and exalteth it from the earth euen to heauen He like a Doue doth make vs simple gentle peaceable and friends to all He as a cloude dooth refresh and coole vs and defend vs from the heate of the flesh doth asswage and moderate our madnes and the furie of our passions To conclude he as a vehement and strong wind doth moue and incline our will to all good seperating it and drawing it from all euill inclinations vntill at length the iustified bee brought to that passe that all vices are odious vnto them which before they loued and they loue all vertues which before they hated as Dauid plainly acknowledgeth that it hapned to him for he sayth in a certaine place That hee did hate and abhorre iniquitie And in another place That hee had as great delight in the way of the testimonies of the Lord as in all riches The reason was because the holy Ghost had instilled and infused into his soule the vvormewood of earthly things and the honny of the heauenly commaundements vvherein thou seest plainly that wee owe all our good to this diuine Spirit insomuch that if we decline from euill he is the cause of it and if we doe good we doe it through him if wee perseuere in goodnesse wee perseuere through him and if a reward be gyuen for our good it is giuen through him Therefore it is euident that it is most truly spoken of Augustine that when as God recompenceth our seruices he rewardeth his owne benefits in vs and so hee rendereth grace for grace seeing the deserts are of grace The holy Patriarch Ioseph was not content to giue to hys brethren corne which they came to buy in Egipt but he moreouer commaunded that the money which they brought to buy the corne should be put in theyr sacke mouthes After the same manner the Lord dealeth with his for he giueth vnto thē life euerlasting and he also gyueth them grace and a lawdable lyfe by which they may come to this eternall life Here-vnto agreeth that which Eusebius Emissenus sayth hee therefore is worshipped that he may haue mercy and hee hath had already mercy that he might be worshipped Therefore let a man diligently examine his life let him consider as the same Doctour admonisheth him what great good hee hath doone from howe many euills adulteries rapines thefts fraudes and sacriledges the Lord hath deliuered him and then he shal know by how many meanes he is bound vnto him For as Saint Augustine sayth all sinnes are to be accounted as forgiuen from the which God doth keepe thee least they be committed Therefore sayth hee doe not loue him a little as from whom a little was forgiuen but rather loue him much from whom much is gyuen vnto thee For if hee loue to whom it is giuen that hee may not repay how much more ought he to loue to whom it is gyuen that he may haue and possesse For whosoeuer from the beginning remaineth honest hee is gouerned of him and whosoeuer of one dishonest is made honest of him he is amended and whosoeuer is dishonest to the end of him he is forsaken Which seeing that it is so what other thing shall we doe then cry out with the Prophet Let my mouth bee filled with thy praise that I may sing of
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
it enlightneth the vnderstanding it inflameth our will it strengtheneth our memorie it tempereth and moderateth our part concupiscible least it runne into all euil it cōfirmeth the part irascible least it be slow too sluggish to work well Moreouer because all our natural passions which are found in these two inferiour powers of our appetite are as it were step-dames vnto vertue dores wherby deuils oftentimes enter into our soules it hath appointed as it were Sentinels in each of these parts which watch and keepe it that is a certaine infused vertue comming from aboue vvhich doth helpe man and maketh him secure in danger which ariseth by meanes of those passions So to defend the soule frō the appetite of gluttonie it sendeth Temperance to defend it frō the lust of the flesh it sendeth Chastitie and to defend it from ambition it sendeth Humilitie and so in the rest But there is one thing which exceedeth all the fore-sayde that is that grace maketh God to dwell in our soule that dwelling in it he may gouerne it defend it direct it in the heauenly way God therefore sitteth in our soule as a King in his kingdome as a Captayne among his armie as a Maister in his schoole and as a Pastour among his flocke that there he may exercise and vndergoe spiritually all these offices and administer all prouidence Goe to therefore if this precious pearle out of which so many good things come be a perpetuall companion vnto Vertue who will not willingly imitate that wise Merchant in the Gospell who sold all that he had that he might buy this alone ¶ Of the third priuiledge of Vertue which is a light and a certaine supernaturall knowledge which our Lord giueth to them who seeke after Vertue CHAP. XV. THE third priuiledge which is graunted vnto Vertue is a certaine speciall light and a certaine wisedome which our Lord doth bestow vpon them that are righteous which also proceedeth from that grace of which we haue hetherto spoken The reason is because it is a function and duty of grace to heale and recure nature beeing weake feeble and decayed Euen as therefore it healeth the appetite and will weakened through sinne so also it recureth the vnderstanding being exceedingly obscured and darkned by the same sinne that by this benefit the vnderstanding may know what it ought to doe and by the will there may be ability power to doe that which now it vnderstandeth is needefull for to be done Not vnlike to this is that Saint Gregory hath in his Morals Not to be able to fulfill that which man vnderstoode was a punishment of sinne as also that was a punishment of the same not to vnderstand that Therefore sayd the Prophet The Lord is my light against ignorance and my saluation against impotencie In one is signified what is to be desired in the other strength is giuen by which we may attaine vnto it And so as well this as that pertayneth to the same grace Hence it is that besides fayth and prudence infused which enlighten our vnderstanding that it may vnderstand what it ought to beleeue what also to doe the gifts of the holy Ghost doe increase also in vs foure of which pertaine to the vnderstanding that is the gift of wisedome which is giuen for the knowledge of high and lofty matters the gift of Science which is giuen that wee may vnderstand lower matters the gift of vnderstanding by which we come to the knowledge of the misteries of God and to the congruencie and beauty of them and the gift of counsaile and aduice by whose helpe we know the actions of this life and how to gouerne and rule whatsoeuer happeneth to vs in it All these beames come from the splendour of grace onely which therefore is called in the holy Scriptures an Annointing or Vnction For it teacheth all things as Saint Iohn speaketh Wherefore euen as oyle among all liquid substances is the fittest to preserue light and to cure wounds so this diuine Vnction doth cure the wounds of our will and doth illuminate the darknes of our vnderstanding This is that most precious oyle better then all oyle of which the kingly Prophet speaketh Thou hast annoynted mine head with oyle It is certaine that he speaketh heere not of a materiall head nor of materiall oyle but of a spirituall head that is of the superiour part of our soule in which our vnderstanding is as very well sheweth a learned man wryting vpon this place and of spirituall oyle which is the light of the holy Ghost by which our lampe is preserued that it is not put out Of the light of this holy oyle this good King had much who thus speaketh of himselfe Thou hast taught me wisedome in the secret of mine hart An other reason may be also giuen of this For seeing that it is the office of grace to make a man endued with Vertue it cannot execute this vnlesse first it moue a man to sorrow and repentance of his former life and stirre vp the feare of God in him Vnlesse before it worketh that man doth deadly hate sinne and desire heauenly blessings with great feruency and altogether contemne these worldly vanities But the will cannot obtayne these and the like vnlesse before it hath the light of vnderstanding and a knowledge proportionable by which the will may be stirred vp For the will is a blind faculty which is not mooued except the vnderstanding goe before carrying a light and shewing good and euill in all things that the affection towards them may encrease or decrease Hence it is that Thomas Aquinas sayth euen as the loue of God doth encrease in the soule of a righteous man so also encreaseth the knowledge of the goodnes fauour and beauty of the same God and that by an equall proportion that if one of them encrease an hundreth degrees so many also encreaseth the other For hee that loueth much he vnderstandeth many causes of loue in the thing beloued but he that loueth little vnderstandeth but few And that which is cleerely vnderstoode of the loue of God this also is vnderstoode of feare hope and of the hatred of sinne From which men would no more abhorre then from other things vnlesse they vnderstood that it was an euill then which nothing in this world is more worthy of horror and execration Seeing therefore that the holy Ghost willeth that these effects should be in the soule of a righteous man he willeth also that there should be causes in it from whence they may come As hee willeth that there should be diuersity of effects in the earth so also he willeth that diuers causes and celestiall influences should be wrought in it Furthermore seeing that it is true as we before haue proued that God doth dwell by grace in the soules of the righteous and that God is light Enlightning euery man that commeth into the world as Saint
they that are newly inaugurated into Gods Church are to be admonished of a notable error which oftentimes happen vnto them Who perchaunce reading in some spirituall booke of the greatnes of the sweetnes and consolations of the holy Ghost and how great the pleasant allurements and enticements of charity be forth-with they suppose that this whole way is plaine full of deliciousnes and that no labour nor trouble is to be found in it wherefore they prepare themselues to walk in this way as to an easie and delectable matter neyther doe they arme themselues as those who goe to warre but they put on a soft and a delicate robe as if they were to goe to a mariage or a banquet They doe not consider that although the loue of God is sweet and pleasant in it selfe and of it owne nature yet that the way vnto it is straight and bitter For it is needfull aboue all things to conquer and ouercome selfe-loue and to striue alwayes against thy selfe which fight is greater then any other Both of them that Euangelicall Prophet insinuateth when he sayth O Ierusalem shake off the dust arise and sit downe It is certaine that in sitting there is neyther labour nor difficulty but it is labour to shake off the dust of earthly and carnall affections and to arise from the sinne in which we sleepe which is necessary to doe before we come to that sitting and rest It is true that God bestoweth many and wonderfull comforts vpon them that faithfully labour and in like manner vpon them who now desire to change the delights of the world for the pleasures of heauen yet if this change be not made and if a man will not leaue the pray he hath taken beleeue me this refreshing and comfort shall not be giuen him as neither Manna was giuen to the children of Israell in the wildernes before the dowe was spent which they brought vvith them out of Egypt Returning therefore to our purpose I say let those seeke for rest as long as they will who are not armed with this fortitude and let them know that vnlesse they first change theyr mindes and purpose they shall not finde it Let them knowe and assuredly beleeue that quietnes is not purchased but by labor that a crowne is obtayned by fighting that ioy is atchiued by sorrowing and that the most sweet loue of God is procured by hatred of our selues For thys cause this idlenes is so often reprehended in the Prouerbs but fortitude and diligence commended because the holy Spirit the Authour of this doctrine knew very well that vertues are very much hindered by laâ—nes but ayded and perfitted by fortitude and diligence ¶ Of the meanes by which this fortitude is obtained PErhaps some man will aske by what meanes this fortitude may be procured and atchiued seeing that it is no lesse difficult then the other vertues Wherfore not without cause the Wise-man thus beginneth his Alphabet full of spirituall instructions Who shall finde a strong and a valiant woman for her price is farre aboue the pearles As if he should say shee is more precious then all the treasure and Iems which may be brought out of all the Coasts of the world How then may we compasse a thing of so great price and value We shall compasse it first if diligently we consider the dignity excellency of it for that ought to be in great account with vs which openeth vnto vs the treasuries of all vertues If it be otherwise tell me why the louers of thys world doe after that manner flie froÌ„ vertue Not for any other cause but because it is hard and difficult vvhich difficulty sluggards doe shunne and flie The slothfull man sayth as the Wise-man speaketh A Lyon is in the way and a Lionesse in the streetes in the midst of the way she will deuoure me And in another place The foole foldeth his handes and eateth vp his owne flesh saying Better is a handfull with quietnes then two handfulls with labour and vexation of spirit Seeing therefore that there is no other thing that hindereth vs from comming vnto vertue but this onely difficultie if wee will embrace this fortitude to ouercome it we haue already obtained the kingdome of vertue together with the kingdome of heauen to which no man shall come but hee that is valiant strong and vndaunted In like manner by this fortitude the loue of our selues is cast vnder foote with the whole Army of her complices and confederats which enemy when it is ouerthrowne and cast foorth behold presently entereth in the loue of God or if you had rather God himselfe For as Saint Iohn sayth God is loue and he that dwelleth in loue dwelleth in God and God in him The manifold examples of the seruants of God doe much auaile and profit vs whom we see heere in the world poore naked bare-foote and bare-legged leaue hungry restlesse hauing not where to lay theyr heads and wanting all those things which are requisite for the maintenaunce of this life Some of them doe so hasten to labours and austerenes of life where they may liue religiously and strictly and not be entangled with the pleasures of this life as a Merchant to some rich mart or a student of the liberall Sciences to some famous Vniuersity What I pray thee can be more contrary to the custome of this world and to the desires of her louers then that a man should seek out those places where his body may be pinched his soule made heauie and his life exposed to many greeuances and troubles These are assuredly most contrary to flesh and blood but very agreeable vnto the Spirit of GOD. But yet more especiallie our pleasures are condemned by the example of the Martyrs who haue entred into the kingdome of heauen by so many so cruell torments Consider howe one of them was rosted another had his skinne pulld ouer his eares the third drowned in the water the fourth cast head-long from a steepe Rocke a fift layde on a peece of vvood with a sharpe ridge his flesh being scraped and rent of with a ragged tormenting Curry-combe and his bowels beeing slitte out yeelded vp the ghost a sixth hath so many Darts sticking in him that he is liker an Hedg-hog then a man the seauenth is fryed in a frying pan or boyled in scalding lead others tormented with other extreame tortures Consider how many of them haue beene tormented not with one kinde of punishment but with all kinde of torments which humane nature hath beene capable of and so haue passed to death For some haue been taken from the filthines vncleannesse of the pryson to be whipped and scourged from whipping scourging to be singed with burning coales from burning coales to the bastinado from the bastinado to yron combes then to the sworde which alone had beene sufficient to take away the life of the Martyrs but not to make them shipwracke theyr fayth or
of them is who haue not their trust in God 195 Onely hope is left vnto man ibidem Man cannot liue without a God ibidem How necessary Hope is for man 196 The punishment of fruitlesse and vaine hope ibidem The difference of the prouidence of God and of hope or trust 197 The ninteenth Chapter Of the seauenth priuiledge of Vertue that is of the true liberty which the righteous haue and reioyce in and of the misery and vnknowne seruitude and bondage in which sinners liue 197. The matters handled in this Chapter Whence this liberty springeth ibidem One kind of liberty true another false 198 Why the liberty of the soule is the true liberty ibidem Of the seruitude in which wicked â—en liue ibidem Sinne is a cruell tyrant ibidem Whose seruant a sinner is page 199 The flesh is sinne and a nourisher of sinne ibidem Fleshly desire or sensuall appetite is the cause of perturbations ibidem The soule hath two parts the superiour part and the inferiour part 201. The appetite ought to be gouerned and not to gouerne ibidem What it is to obey the appetite 202. A carnall louer is a seruant ibidem Why vicious men are not auoyded 203. How great the force is of perturbations and affections ibidem The seruitude of impure and vnchast loue page 204 Luxury is not satisfied with the thing desired 205. The seruitude of ambition 207 The punishment of a certaine ambitious man 208 The seruitude of couetousnes ibidem A couetous man is the seruant and slaue of his money 208 A sinner is not bound with one chaine alone 209 Of the liberty in which the righteous liue 210. By the grace of God we are deliuered from the seruitude of sinne 211 Men through grace raigne ouer the deuill ibidem The deuill is couetous and niggardly towards his 212 Causes from whence this liberty ariseth ibidem The first cause is the Diuine grace ibidem The second cause is the sweetnes of spirituall consolations 214. The third cause is daily vse and continuall diligence 215 The affections are taught of the Lord and doe work good vnto man 216 A Caution ibidem The yoke of sinners page 217 The twenteth Chapter Of the eyght priuiledge of Vertue that is of the blessed peace inward quietnes which the righteous enioy and of the wretched warre and continuall trouble and terrour with which the wicked are shaken and smitten in their soules page 218 The matters handled in this Chapter Three kinds of peace one with God another with our neighbour the third with our selues ibidem Of the continuall warre and inward trouble of wicked men 219 The two daughters of our appetite Necessity and Greedines ibidem The thirst of the wicked 222 Biting of conscience is the companion of carnall pleasure ibidem The impatience of the appetite 223 Whence the vnquietnes of the mind ariseth ibidem A little misery doth sowre and disturbe a great deale of felicity 224 Appetites fight one against another 225 Of the peace and inward rest in which the righteous liue 226. The change of the inward man 227 The presence of the holy Ghost is knowne discerned by the peace and tranquility of the mind page 228 The seauen first priuiledges and prerogatiues of Vertue are the first cause of this peace ibidem The second cause of this peace ariseth from the liberty of the subdued passions 229 The third cause of this peace springeth from the greatnes of spirituall consolations ibidem The fourth cause proceedeth from the testimony and inward ioy of a good conscience 230 The fift and last cause is engendered of Hope ibidem The 21. Chapter Of the ninth priuiledge of Vertue that God heareth the prayers of the righteous and reiecteth the prayers of the wicked 230. The matters handled in this Chapter A double deluge the one materiall the other spirituall ibidem Man is more miserable then any liuing creature 231. A saying of Silenus taken Captiue of Mydas out of the eleuenth booke of Ouids Metamorp page 232. Prayer the onely remedy of man ibidem How sure a remedy our prayer is 233. How farre prayer extendeth it selfe 234. What great things the Saints haue done by prayer page 235. The 22. Chapter Of the tenth priuiledge of Vertue which is the help and fauour of God which the righteous feele and tast of in their tribulations and of the impatience and torment of the wicked in carrying theirs 236 The matters handled in this Chapter Our life is a Sea stormy and tempestuous ibidem God doth temper and proportionate the tribulations according to the strength and ability of men 237. Tribulation is profitable ibidem God is present with the righteous in tribulation ibidem All vertues helpe the afflicted 239. Hope is an Anchor 241 Wherein true Christianity consisteth ibidem Of the impatience and fury of the wicked in tribulations 242 The wicked are vnfit to beare tribulations ibidem The force of impatience 243. Miseries are doubled vpon the impatient 244. Mourning doth nothing profit the impatient ibidem One and the selfe same tribulation doth profit the righteous and hurt the wiâ—ked 245. Constancy in affliction is not to be sought in Philosophy 246. The 23. Chapter Of the eleuenth priuiledge of Vertue that is that the Lord doth prouide temporall blessings for the louers and embracers of Vertue 246 The matters handled in this Chapter God doth not suffer his to be hunger-starued 247. The temporall promises of the old Testament after some manner doe also pertaine vnto the righteous of the new Testamenâ— 248. In the keeping of the law all good things are found 249. To him that keepeth the law of the Lord all things succeede and prosper well ibidem Of the scarcity and pouerty of the wicked 250. The curses set downe in the 28 of Deut. are proued by examples 253 The curses in the 28. of Deut. pertaine not onely to the Iewish Nation but also to Christians ibidem The 25. Chapter Of the twelueth priuiledge of Vertue that is of the quiet peaceable and ioyfull death of the Righteous and contrarily of the wretched miserable painfull disquiet and greeuous death of sinners 254. The matters handled in this Chapter The accidents of death 255. A wonderfull and excellent saying of Petrus Damianus of the houre of death 256 Nothing auaileth in death but Vertue page 258 Of the death of the 〈◊〉 ibidem The righteous feareth not in the houre of death page 249 In death prosperity doth nothing profit nor aduersity hurt 260 The conclusion of those things which haue been spoken of in this second part of the first booke 261 Vertue hath but one inconuenience that is that it is not well known 262 The third part of the first Booke 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 page 265 The Chapters of the third part The 25. Chapter Against the first excuse of those who deferre
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
that which was lost and bring againe that which was driuen away and will binde vp that which was broken and will strengthen the weake but I will destroy the fat and the strong and I will feede them with iudgment And a little after And I will make with them a couenant of peace and will cause the euill beasts to cease out of this Land and they shall dwel safely in the wildernes and sleepe in the woods And I will set them as a blessing euen round about my mountaine and I will cause raine to come downe in due season and there shall be raine of blessing Tell me I pray thee what could our good sheepheard promise more Or how could he describe this his meaning with words more sweet more louing or more elegant For it is certaine that God speaketh heere not of a materiall flocke but of a spirituall which are men where-vpon concluding this chapter he sayth And yee my sheepe the sheepe of my pasture are men Neyther promiseth he grosse or aboundance of temporall blessings which are common to good and euill but aboundance of spirituall graces and of speciall prouidence with which the Lord doth gouerne and rule this spirituall flock as a shepheard so sayth Esay He shall feede his flocke like a sheepheard he shall gather the Lambs with his arme and carry them in his bosome and shall guide them with young What I pray thee can be spoken more louingly or more cherishingly Of the offices and benefits of a sheepheard that whole Psalme speaketh whose beginning is The Lord doth guide me for which S. Ierome translateth The Lord is my sheepheard After this beginning he proceedeth to remember all the duties of a sheepheard which in this place we will not set downe because they are in euery place found and this psalme may be reade of any one Neyther heere in like maner will I remember that as he is called a sheepheard because he doth feede so is he called a King because he doth gouerne and defend a Maister because he teacheth a Phisition because he healeth a Carier because he beareth vs in his armes a Watcher because he watcheth for our defence of which names the Scriptures are full Among all these names there is none more louing which also demonstrateth this prouidence then the name of a Bride-grome by which name in the Canticles and in other places of Scripture he is called By thys sweet and louing word hee inuiteth the soule of a sinner to call vpon him Call mee and still cry vnto me sayth he by the Prophet Thou art my Father and the guide of my youth and virginity The which name is greatly honoured of the Apostle For after those words with which he that was first formed spake to his wife Eue Therefore shall a man leaue his Father and his Mother and shall cleaue to his wife they shall be one flesh the Apostle addeth This is a great secrete but I speake concerning Christ and concerning the Church Which is his Bride as is euery soule of man placed in the state of grace What therefore is not to be hoped of him who hath such a name as this is especially seeing that it is vndoubtedlie true that this name is not giuen vnto him in vaine or vvithout reason But why in searching the Scriptures doe we seeke for thys name or that when as all names which promise any good doe agree to this Lorde especially seeing that whosoeuer loueth him or whosoeuer seeketh him may finde in him all good that he desireth Thys is that which Saint Ambrose saith in a certaine Sermon Christ is all vnto vs If thou desirest to heale thy woūds he is a Phisition if thou beest ouer-heated with feauers he is a fountaine to coole thee if thou beest burdened with vnrighteousnes hee is righteousnesse if thou neede helpe hee is strength if thou fearest death he is life if thou desirest heauen he is the way if thou hatest darknes he is light if thou seekest for meat he is foode See I pray thee my brother with hovve many names and titles Christ is noted and set out vnto vs who notwithstanding is one in himselfe and most simple For although he is one in himselfe yet he is all things in vs that for the releeuing of all our necessities which are innumerable There should be no end if I would recite all the authorities of the Scripture which pertaine to this matter yet I haue brought a fewe of many to the comfort of them who waite attend vpon God and that we might prouoke and allure those to his obedience which doe not serue him for it is certaine that there is no greater treasure vnder heauen then this For euen as he that hath warred in any voyage vnder an earthly King and hath gotten Letters in which great rewards are promised vnto him he keepeth them with great care he often looketh vppon them he is reioyced at them they comfort his heauy hart in tribulation and at length he commeth to the King with them desiring that was promised to him so the seruants of GOD doe keepe all these words and diuine Charters and Letter-pattents in their harts which are more certaine then the Letters of all Kings which are vpon the earth In these is theyr trust vvith these they are comforted in their labors for these they are confident in dangers and in tribulations they adde consolation vnto them to these they runne in all theyr needes these doe inflame their mindes with the loue of this Lord and binde them vnto him to lay and pay out sustaine all things for his worshyp seruice seeing that he himselfe so faythfully doth promise himselfe wholy for our vse who is all things in all In thys appeareth one of the principall foundations of a Christian life to haue knowne by experience this truth Tell me I pray thee can any thing be imagined richer precioser better or more to be desired then he Can any one think of a greater good in this life then to haue GOD a Sheepheard a Phisitian a Maister a Supporter or Caryer a strong vvall a defence a garde and to conclude a Bridegrome and all in all What can any one haue in the world that he can giue to his friend to be compared to the least of these benefits Great cause therefore haue they to reioyce and be glad who possesse so great a good neyther onely to reioyce but also to comfort themselues and to cheere vp their drooping spyrits to glory in him aboue all things Be glad yee righteous and reioyce in the Lord sayth that royall Singer and be ioyfull all yee that are vpright in hart As if he should say Let others reioyce in the riches and honours of the world others in noblenes of birth others in the friendship and fauours of Princes others in the excellencie of theyr dignities but reioyce and glory ye in deed truth in
doest thou promise that thou thy selfe wilt performe it This question is aunswerrd by the words of Augustine who sayth Lord giue that thou commaundest and commaund what thou wilt So that he be the same vvho commaundeth me what I ought to doe and he that giueth me grace to doe it Therfore in one and the selfe same thing both the commaundement and the promise are found and God and man doe one and the selfe same thing he as the principall and chiefest cause but man as a cause lesse principall So that God in this busines carrieth himselfe to man as a Paynter who guideth the pencill in the hand of his Scholler and so maketh a perfect picture two perfit this worke but more honour belongeth to the one then to the other So also God worketh with vs in this busines after an absolute manner man hath not wherein to glory but to glory with the Prophet and say Lord thou workest all our works in vs. Therefore be thou mindfull of these words for by them thou mayst interpret all the commaundements of God For all that he commaundeth thee to doe he promiseth also that he will doe it with thee When as therfore he commaundeth thee to circumcise thine hart he sayth also that he will circumcise it so when he commaundeth thee that thou shouldest loue him aboue all things he bestoweth grace vpon thee that thou mayst be able so to loue him Hence it is that the yoke of the Lord is sayd to be sweete For there be two that draw it God man and so that which seemed and was difficult vnto nature the Diuine grace doth make it light and sweet Wherefore the Prophet after the fore-sayd words doth proceede further and say This commaundement which I commaund thee this day is not hid from thee neyther is it farre of It is not in heauen that thou shouldest say who shall goe vp for vs to heauen and bring it vs and cause vs to heare it that we may doe it Neyther is it beyond the Sea that thou shouldest say Who shall goe ouer the Sea for vs and bring it us and cause vs to heare it that we may doe it But the word is very neere vnto thee euen in thy mouth and in thine hart for to doe it In which words the holy Prophet would altogether take away that difficulty which carnall men imagine to be in the precepts of the Lord for they onely looking to the law of the Lord without the Gospell that is to those things that are commaunded and not to the grace which is giuen to obey and walk in those commaundements they accuse the law of difficulty saying that it is greeuous heauy difficult not considering that they expresly contradict Saint Iohn who sayth For this is the loue of God that we keepe his commaundements his commaundements are not greeuous for all that is borne of God ouercommeth the world That is all they that haue conceaued the spyrit of God in their soules by meanes of whom they are regenerated and made his sonnes whose spirit they haue receaued all these haue God in them who dwelleth in them by grace and they can doe more then all that that is not God and so neyther the world nor the deuill nor all the power of hell can hurt them And here-vpon it followeth that although the yoke of Gods commaundements be heauy and burthenous yet that newe strength and fortitude which is giuen by grace doth make it light and tollerable ¶ How Charity also maketh the way easie and pleasant which leadeth vnto heauen WHat wilt thou think if to all these precedent another help be ioyned which is deriued in vs from Charity For it is certaine that it is one of the most principall conditions of Charity to make the yoke of the Diuine law most sweet Wherfore as Saint Augustine sayth by no manner of meanes the labours of louers are burthenous or combersome but are delightfull and pleasurable as the labours of Hunters Fowlers and Fishers For in that which is loued eyther there is no labour or the labour is loued And in another place He that loueth sayth he laboureth not For all labour is contrary vnto them that doe not loue It is onely loue that blusheth at the name of difficulty What is it that maketh that a mother doth not feele the continuall labours and troubles which she hath in bringing vp her children but onely loue What is it that maketh an honest and a good vvife to attend night and day vpon her weake and sickly husband but onely loue What doth moue beasts also that they are so carefull to bring vp and foster their young ones and to giue them meate from their owne mouthes that theyr yong may haue to eate what doth moue them I say so to trouble and torment themselues that they may liue safely and what doth moue them so strongly to defend them endangering their owne lifes but true loue What is the cause why Saint Paule sayd with so magnanimous a spirit Who shall seperate vs from the loue of Christ shall tribulation or anguish or persecution or famine or nakednes or perill or sword As it is written For thy sake are we killed all day long we are counted as sheepe for the slaughter Neuertheles in all these things we are more then conquerers through him that loued vs. For I am perswaded that neyther death nor life nor Angels nor principalities nor powers nor thinges present nor things to come nor height nor depth nor any other creature shall be able to seperate vs from the loue of God which is in Christ Iesus our Lord. What is the cause why the holy Martyrs of Christ so feruently desired martirdome as the hart desireth the water brookes but true loue What is the cause why Saint Lawrence lying vpon the Gridiron in the midst of his torments sayde cheerefully that the flames did comfort and refresh his limbs but that great desire by which he longed for martirdom which was kindled with the flames of this loue For true loue thinketh nothing hard nothing bitter nothing greeuous nothing deadly as Petrus Rauennas sayth What sword what wounds what paynes what death can preuaile against perfect and true loue Loue is an impenetrable coate offence it resisteth darts it beateth backe the sword it tryumpheth ouer dangers it scorneth death if it be loue it ouercommeth all things Therefore ô man loue God loue him wholy that thou mayst ouercome and subdue all sinnes without labour The warre is pleasant and the combat delicate onely by loue to carry the victory ouer all crimes and vices This sayth he Neyther is true loue content if it conquer all labours and troubles but the very nature of loue desireth to sustaine moe labours and troubles for his sake whom it affecteth Hence ariseth that ardent desire of martyrdome which righteous and truly religious men haue that is to shed and poure forth
I had in the wildernes a cottage of way-faring men that I might leaue my people and goe from them for they bee all adulterers and an assembly of rebels Whatsoeuer hath hetherto been spoken generally appertayneth to wicked men although it cannot be denied but that in all estates of the world there are many good men for vvhose sakes GOD spareth to destroy the world Therefore vvhen thou shalt see all these things consider with thy selfe how iust a cause thou hast to forsake and auoyde a thing so wicked corrupt and abhominable in which if GOD would fully open thine eyes thou shouldest see more deuils and moe sinnes then there be moates in the Sunne-beames Thys consideration will worke in thee at least in thy spirit a desire to leaue this world so that thou wilt take vp that of the Prophet and say O that I had winges like a Doue then would I flie away and be at rest ¶ How deceaueable the felicitie of the world is THese and infinite other are the attributes of worldly felicitie as it were the counterpoizes with which it is weighed and peised and the vnseparable companions which waite vpon it that thou mayst see that there is more gall then honny in it and more Wormwood then Sugar I omit very many other euils mischiefes which it hideth from her louers For besides that this miserable felicitie is short it is also impure vncleane for it maketh a man carnall and filthie it is also beastly for it maketh a man like vnto a beast And mad for it taketh avvay his iudgement To conclude it is deceitfull and faithlesse because it faileth and forsaketh a man in his chiefest hight and in the florish of his best time Neyther will I heere be vnwilling to take further paines in manifesting thys latter euill which perhaps is the worst of all that is that it is deceitfull and fraudulent For it seemeth to be that it not it promiseth that it performeth not and yet these not hindering it draweth vnto it the greater part of people For euen as there is found both true gold and counterfeit gold so there are found true good things counterfeite good things true felicity and false which appeareth to be such but is not of thys sort is this worldly felicity which deceiueth vs by a vaine disguised apparition and painted masking face For as Aristotle sayth many lyes meete with vs which although they be lyes yet they haue greater showe and apparance of truth then the truth it selfe So certainly and it is matter worthy of obseruation certaine euils and enormities are found which albeit they be euils indeed yet they haue greater semblance and apparance of good things then the good things themselues And of thys number is the felicity of this world and by reason of this apparance the ignorant are deceaued by the show of it no otherwise then byrds and fishes by a false baite For it is the nature condition of corporall and worldly things that on a suddaine they offer themselues with a flattering countenaunce and doe fawne and smâ—â—e vpon men promising vnto them ioy and felicitie but afterwards the very experience of the things themselues discouereth theyr errour and falshood For after the pleasures folow calamities diseases griefes by the abseuce of the thing loued by iealousie by strifes and contentions by the losse of things by diseases by the perturbations of the affections and by very many other sorrowes and last of all death also followeth What greater deceit can there be and what hipocrisie more intollerable So a virgine merily reioycing goeth to the house of her Bridegrome for the hath not eyes to see any other thing but that which outwardly appeareth and presently showeth it selfe but if she could see that seed-plot seminary of miseries which are sowen vpon this day for her to reape surely she should haue greater cause to weep then to reioyce Rebecca desired to bring foorth children but when she was great with child c. the children stroue together in her wombe she sayd If it must be thus with mee what neede had I to conceaue O how often dooth such like guile and fraude make heauie the hart of man after it hath got that it desired wheÌ„ as those things offer themselues in the progresse which were not promised in the beginning But what shall I say of offices dignities and honours vvith what a smiling countenaunce faire aspect do they first shew themselues but afterwards to howe many passions care enuies and labours doe they expose their possessors But of those that are entangled with vnhonest loues we may iustly say that at the beginning they finde a pleasant entrance into that darke and denious Laborinth but when they haue passed in alack how many labours and troubles doe they beare hovve many nights doe they passe ouer without sleepe how many how great dangers are they compelled to vndergoe For the fury of that venomous dragon which is the sword of that cruel parent and of that iealous husband dooth alwayes keepe the fruite of that forbidden tree and it often coÌ„meth to passe that such men in one moment doe lose together theyr lifes riches honors and soules After the same maner it were no hard matter to examine the lifes of couetous men seruing the world and catching at by all meanes by force and fauour the vaine-glory of it in whose tragedies we might behold a merry protasis but a lamentable and mournful epitasis for this is the nature of that Babylonian cup which without is gold but within full of poyfon These things being thus what I pray thee in thy iudgement is the glory of this world but the singing of Syrens sweet but a deadly potion a Viper artificially painted without but within full of venomous poyson If the worlde fawne vpon thee it doth it that it may deceitie thee if it exalt thee it doth it that thy fal may be the greater if it make thee merry it dooth it that it afterwardes with sorrow may breake thy hart It giueth all her goods vvith the mixture of incomparable heauines and griefe and that with the greatest vsury If a sonne be borne vnto thee and soone after die thy sorrow will be seauen-fold greater then thy ioy was The thing lost more afflicteth vs then found ioyeth vs sicknes more excruciateth vs then health gladdeth vs iniury more tormenteth vs then honour contenteth vs insomuch that I am altogether ignorant why it is so effected by nature that euils do more afflict vs then good things do reioyce vs. All these things being well considered of they do shew vnto vs clearer then the noone day how vaine deceitfull and fraudulent the felicity of this world is ¶ The conclusion of all this aforesaid THou hast here seene my brother the true figure of thys world although with another face then it outwardly carrieth Behold therefore now what the felicity of the World is how short miserable
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