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
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
those things of which he should haue taken and receaued greater causes of louing his Creator of those he receaued and tooke greater occasion of treason and disloyalty Therefore he was thrust out of Paradice and cast into banishment yea and was adiudged to hell fire that as hee was made a companion with the deuill in sinne so hee might be his companion in punishment The Prophet Elizeus sayd to his seruant Gehezi Thou hast receaued siluer and garments of Naaman therefore the leprosie of Naaman shall cleaue vnto thee and to thy seede for euer Like was the iudgement of God against man who seeing that he had affected the riches and treasure of Lucifer that is his pride and ambition it was meete that he should be infected with the leaprosie of the same Lucifer which was the punishment of his pride Behold then man made lyke vnto the deuill being a follower of his fault Therfore when man was so abhominable in Gods eyes and had incurred so great displeasure our most gracious and most mercifull Lord did not disdaine to respect vs he did not looke to the iniurie done to his supreame Maiesty but to the misfortune of our owne misery more lamenting our errour then desirous of reuenge for the contumely offered vnto him he determined to repaire man and to reconcile him vnto him his onlie begotten sonne being our Mediatour But how hath he reconciled man vnto him What humane tongue shall declare this vnto vs Christ hath procured so great friendship between vs and God that not onely God hath pardoned to man all his fault hath receaued him into his fauour hath made him one and that same with himselfe through a certaine vnion of loue but that which passeth all greatnes hath made such a likenes and similitude betweene himselfe mans nature that amongst all things created there can be found no greater conformity thē are the Deity and humanity for they are not one and the same through loue and fauour but also in person Who euer durst haue hoped that a wound so largely gaping should after this manner haue beene drawne together Who euer could haue thought that these two natures betweene which there was so great difference both of nature and of offence that euer they could haue beene so neerely ioyned together not in one house not at one table not in one loue but in one and the selfe same person What two greater contraries may be giuen then God and a sinner And what two things are now more straightly and narrowly combined together what more commixt then God and man There is nothing higher or nobler then God saith Bernard and there is nothing lower or baser then that clay of which man is formed Neuerthelesse with so great humility GOD descended vpon the earth to man and with so great sublimitie earth ascended to God that whatsoeuer God hath done earth may be said to haue done it and whatsoeuer earth hath suffered God may be sayd to haue suffered it Who would haue said to man when he was naked knew that he had incurred the wrath of God when he sought lurking holes and corners in Paradice wherein he might hide himselfe vvho I say would haue then said that the tyme should come when this vild substance should be vnited to God in one and the selfe same person Thys vnion is so neere straight and faithfull that when it was to be dissolued which was in the tyme of the Passion it would rather rent and breake then faint and forsake Death might seperate the soule from the body which was the vnion of nature but it could not pluck GOD from the soule nor frō the body for that vvas the vnion of the Diuine person For what it once apprehendeth with so strong a loue it neuer forsaketh This is that peace this is that health and saluation which wee receaue by the benefit of our Mediatour and Sauiour Although we are such and so great debtors for thys benefit that no mans tongue can vtter it yet we are not lesse bound to God for the manner of our Redemption then for the redemption it selfe O my Lord I am bound to thee in a high degree of dutie that thou hast deliuered me from hell and hast reconciled me vnto thee but much more owe I vnto thee for the manner it selfe by which thou hast deliuered me then for the liberty it selfe which thou hast giuen me All thy works are admirable in all things and although a man doth thinke when he hath considered one thing that not any thing remaineth which may be added to further admiratio◠foorth-with all that wonderment vanisheth when he turneth his eyes to contemplate an other thing O lord the glory of thy greatnes is not diminished if one wonder dooth seeme to expell and put out another but these are tokens of thy greater glory But what was the meane ô my Lord by which thou wouldest take away my euils and wickednesses There were infinite meanes by which thou couldest haue helped me and giuen me perfect saluation without labour and without any price Notwithstanding so great and so admirable is thy liberalitie that to show me more manifestly the greatnes of thy loue goodnes thou wouldest helpe me with so great dolours that the onely cogitation of them was sufficient to extract bloody sweat from all thy members thy passion a little after through dolor to cleaue a sunder the hardest Rocks O my Lord the heauens doe praise thee and the Angels sette forth thy wonders What didst thou neede our good or were our euils any preiudice vnto thee If thou sinnest sayth Iob what doost thou against him yea when thy sinnes be many what doost thou vnto him If thou be righteous what giuest thou vnto him or what receiueth he at thy hand Thys GOD so rich so voyde of all euill he whose riches whose power whose wisedome cannot increase or be greater then it is he that was neither before nor after the creation of the world greater or lesser then he is now he that is neither more illustrious or lesse glorious because Angels sing his prayse and men doe glorifie him nay if all the creatures should curse and blaspheme him thys great Lord not of necessity but of meere charitie it not hindering him that we were his enemies he dyd not disdaine to incline and bend the heauens of his maiestie and to descend into this valley of misery to be clothed with the flesh of our mortalitie and to take all our debts vpon him to cancell them to suffer and vnder-goe greater torments then euer any suffered heeretofore or shall suffer heereafter Ah my Lord for the loue of me thou wast borne in a stable and layd in a Cratch for me thou wast circumcized the eyght day for me thou flying into Egipt liuedst there in banishment seauen whole yeeres and for mee thou diddest sustaine diuers persecutions and wast molested and vexed with infinite iniuries For the loue of
eloquence can vtter but by certaine coniectures we may come as it were aloofe of to some knowledge of it Amongst these coniectures the first is the end of that worke for the end is one of the circumstances which are wont especially to declare the condition and excellencie of a thing The end therefore for which the Lord hath made this place is that by it he might manifest his glory For although hee hath created all things for his glory as sayth Salomon yet properly and peculierly he is sayd to haue created heauen for this end for in it after a more speciall manner his dignitie greatnes and magnificence doth shine and appeare For euen as King Assuerus that raigned from India euen vnto Ethiopia ouer an hundred and seauen and twenty prouinces made a great feast vnto all his Princes and his seruants euen the power of Persia and Media in the Citty of Susan by the space of an hundred and fourescore dayes and that with all maiesty cost and royall magnificence that hee might shew the riches and glory of his kingdome and the honour of his great maiestie So the great King of Kings determined to make a most solemne and sumptuous feast in heauen not by the space of anie time but throughout all eternity that in it he might show the vnmeasurablenes of his riches of his wisedome also of his liberality and goodnes This is that feast of which the Prophet Esay speaketh when he sayth And the Lord of Hoasts shall make to all people in this mountaine a feast of fat things euen a feast of fined wines and of fat things full of marrow of wines fined and purified That is of meates most delicate most precious and most sweete If therefore the Lord God doth make that solemne feast that in it he may manifest the greatnes of his glory if his glory be so great what shall the feast be What the riches How precious all things that to this end are prepared But we shal vnderstand this better if wee consider the greatnes of the power of this Lord. His power is so great that with one word he created this admirable frame and that with one word in like manner he can destroy it againe Neyther could he haue created one vvorld with one word but infinite vvorlds in like maner againe he could haue destroyed so many with one word Furthermore whatsoeuer he doth hee doth it without labour so that with the same facility that he created a small Pismire hee could haue created the greatest Cherubin and Seraphin for he feeleth no burthen he sweateth not vnder a greater weight neyther is hee eased of a lesse For he can doe all things that he willeth and whatsoeuer he willeth he worketh by his onely will Tell mee therefore if the power of this Lord be so great and if the glory of his most holy name be so great so vnmeasurable his loue what thinkest thou will be his house the ioy the feast which he to this end hath prepared What can be wanting to this worke why it should not be absolute in euery respect There shall be no defect of his hands because he is infinitely mightie and powerfull There shall be lesse defect of his braine because he that made it is infinitely wise There shall be no defect of his will because he is infinitely good Neither shall this worke be hindered through want of riches because the maker is the Sea and Ocean of all treasure What then vvill this vvork be where there is such and so great preparation What shall that vvorke be that commeth out of that shop in which such vvorkmaisters vvorke together as are the omnipotency of the Father the vvisedome of the Sonne and the goodnes of the holy Ghost Where the goodnes vvilleth the vvisedome disposeth and ordereth the omnipotencie can doe all that vvhich the goodnes vvilleth and the vvisedome ordereth although all these are one and the same in diuers persons We haue also an other coniecture meete for this purpose not vnlike to the former For God prepared not this house onely for his owne honour but for the glory and honour also of his elect Consider therefore how carefull God is to honour his friends and to performe his promise by vvhich he promised that hee vvould honour all them that doe administer vnto him This is manifested by the effect seeing that he hath giuen to them that liue in this world dominion and rule ouer all creatures This is manifest in Iosua at whose commandement the Sun stood vnmoueable in the midst of heauē no otherwise then if hee had had in his hands the bridle of the frame of the whole world The Lord obeying as the Scripture saith the voyce of a man We see the like in Esay who gaue to King Hezekiah his wish whether he vvould that the shadow of the Sun should goe forward tenne degrees or goe back ten degrees for vvith the same facility that he could doe the one he could doe the other Is not the like power seene in Elias vvho by his vvord stayed the cloudes that they should yeeld no raine as long as hee pleased And afterwards by the vertue of his prayer hee brought backe the cloudes and obtayned raine and vvatered the earth vvith showers and dewes Not onely such things in life are graunted vnto the Elect but the Lord doth honour them so farre that hee hath giuen this power after death to their bones and ashes Who vvill not prayse God that the bones of dead Elizeus reuiued a dead man vvhose body through feare of the theeues of Moab vvas cast into the Sepulcher of the Prophet Yea he hath not onely giuen this vertue vnto the bones and ashes of his elect but also to their shadowes the shadow of Peter restored them to health whom it shadowed O admirable God ô exceeding and infinitely good who hath giuen to man what he tooke not to himselfe or which he himselfe vsed not for it is not reade of Christ that his shadow healed the diseased which notwithstanding the Scripture testifieth of Peter If God be so ready to honour his Saints yea in a time and place not ordayned nor destined for their reward but appoynted for labours and miseries how great doost thou thinke that glory will be which he hath prepared for his beloued in a place proper for reward and recompence to honour them and that he may be honoured in them Hee that so greatly desireth to bestow honour and can so easily doe it let euery one consider with himselfe how ample precious rare and magnificent those things ought to be which hee hath prepared for the honour of his Elect In this place also may be considered the incomparable liberality of this Lord in rewarding the seruices of his seruants The Lord commaunded the Patriarke Abraham to sacrifice his onely and deerely beloued sonne who beeing obedient to the commaundement and preparing
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
shall be moe and greater offences of men For the mercie of GOD had not any thing that might prouoke it or desire it seeing there was nothing in mans nature that might deserue it but the Diuine iustice shal haue so many pricks motiues and pullers on for reuengement as there hath been sinnes committed in thys world ánd of these sufficient coniectures may bee taken how great and howe terrible the Diuine iustice will be This thing Saint Bernard excellently declareth in a certaine sermon of the Natiuitie of our Lord Looke how milde gentle he was saith he in his first comming so hard and inexorable will he be in his second and as now there is no man that may not be reconciled so after a short time there shal be no man that may Because as the gentlenes and benignitie appeared beyond all hope and esteeme so we must expect the sharpnes and seueritie of the iudgement to be God is vnmeasurable infinite in iustice as he is in mercy great to pardon great to punish but mercy doth challenge the first place that if we will iustice might not be found vpon whom it should be extended This sayth Bernard By thys it sufficiently appeareth how that by the mercie of God the quantitie of his iustice may be gathered The diuine Psalmographer doth most excellently shew thē both This is our God sayth he euen the GOD that saueth vs and to the Lord God belong the issues of death Sure God wil wound the head of his enemies the hearie pate of him that walketh in his sinnes Thou seest by these my brother that the Lorde is as seuere to his enemies and to those that rebell against him as he is kinde and mercifull to his friends The same thing the Diuine pacience doth most plainly teach which hee vseth as well towards the whole world as towards all sorts of men good and euill For we see many men so disordered and dissolute and of so reprobate a life that from the first time that they begin to open theyr eyes of reason euen to the last day of theyr life doe consume and spend the greater part of theyr life in offending God and contemning his diuine commaundements hauing neither respect nor regard of the promises threatnings benefits or coūsels of God or of any other thing Neuerthelesse in al the time of theyr life the great goodnes of God wayteth for them wyth great patience not cutting off the thred of theyr life not ceasing to call them by many wayes to repentance although he see no token of amendement in them But when that long patience shal come to an end if he shal poure vpon them the store-house of his wrath whom so many yeeres by little and little he hath beene gathering into the bosome of his iustice with what force with what violence thinkest thou that they shal be ouerwhelmed What other thing would the Apostle signifie when he said Despisest thou the riches of his bountifulnesse and patience long sufferance not knowing that the bountifulnesse of GOD leadeth thee to repentance But thou after thine hardnesse and hart that cannot repent heapest vnto thy selfe wrath against the day of vvrath of the declaration of the iust iudgement of God Who will reward euerie man according to his workes What is it that he sayth thou heapest wrath vnto thy selfe but that hee may signifie that as one gathering a treasurie doth daily adde a penny to a penny doth heape riches to riches for so the masse dooth increase so the Lord doth euery day enlarge the heape of his wrath as the wicked man by his ill actions dooth increase accounts to be rendered for them Tell mee I pray thee if any man in gathering treasure should so closely and diligently sticke to it that neyther any day or houre should passe in which hee woulde not adde somewhat to it and that by the space of fiftie or sixtie yeeres if at any time afterwards he should vnlock his doore enter into his treasure house what great store of treasure should he finde there O vnhappy man doost thou not marke that neyther day nor houre passeth in which thou doost not augment the heape of Gods wrath which is reserued for thy destruction that is increased and augmented by euery sinne that thou committest For although there were no other thing but the dishonest looke of thine eyes the impure thought or vncleane desire and the hatred of thine hart the word and periurie of thy mouth these were enough alone to fill the whole world But if to these all thy other vices sinnes be ioyned meditate I pray thee what an vnmeasurable masse of the wrath of GOD thou hast heaped to thy selfe by the space of so many yeares If the ingratitude and maliciousnes of peruerse men be well searched into they will shewe vnto vs the greatnesse of the Diuine punishments That thys is true consider the goodnesse and liberalitie of GOD towards men consider moreouer that which he dyd and sayd in thys world with that which he suffered for them all Consider also the commodities and necessaries for the vse of men prepared of hym that they might liue well and all other things that he hath pardoned vnto sinners or winked at how many blessings he hath bestowed vpon them and from hovve many euils he hath deliuered them and many other kind of fauours and benefits which daily he bestoweth vpon them All these things increase and multiply the heape of Gods vvrath Moreouer call to thy minde the forgetfulnesse and negligence of men towards God and also theyr ingratitude and rebellion lastly their blasphemies and contempt as well of God himselfe as of his commaundements which are so great that not onely they looke for no gaine or profit of theyr sinning but oftentimes of onely maliciousnes they tread foolishly all that vnder theyr feete which the Lord hath commaunded He therefore that without any reuerence or shamefastnes despiseth so great a Maiestie no otherwise then if he were some Figge-tree God who so often as Paule speaketh hath troden vnder-foote the son of God and hath counted the blood of the Testament as an vnholie thing wherewith he was sanctified he that so often hath crucified him with his works worse then the works of Pagans what other thing is to be looked for of him when the houre of rendering an account shall come then that he giue the honour to God or suffer so much punishment as he hath iniured God For seeing that GOD is a iust Iudge it is his duety to bevvare that the punishments be not lesse then the iniuries done but that they be like to the sinne of him who hath beene iniurious In thys case if it be God to whom the iniurie is doone vvhat sentence shall be pronounced against the body and soule of the condemned that the iniury doone may bee recompenced by worthy punishment But if in the satisfaction of the offence done to God the
so great a good whose Lord is God who possesse God whose inheritance God is for by so much your good is more excellent by how much God is more excellent then the creatures This expresly confesseth the Prophet in the Psalmes saying Rescue and deliuer me ô Lord frō the hand of strangers whose mouth talketh vanity and theyr right hande is a right hand of falsehood that our sonnes may be as the plants growing vp in their youth and our daughters as the corner stones grauen after the similitude of a pallace that our corners may be full and abounding with diuers sorts and that our sheepe may bring foorth thousands and ten thousand in our streets that our Oxen may be strong to labour that there be none inuasion nor going out nor no crying in our streets Blessed are the people that be so yea blessed are the people whose GOD is the Lord. Why doost thou speake thys ô Dauid The reason is in a readines For he that possesseth GOD hee hath that good in which all goods are found which may be desired Let them glorie that will in all other things I will glory onely in the Lord my GOD. So also that holy Prophet dyd glory who said I will reioyce in the Lord I will ioy in the God of my saluation The Lorde God is my strength hee will make my feete like Hindes feete and hee will make me to walke vpon mine high places This then is the treasure this is the glory prepared for them in this world who serue the Lord. This is one and that the greatest reason which inuiteth vs to serue God and a iust complaint is it that God hath against them who will not serue him seeing that he is so good a Lord to them so faithfull a defendour and so sincere an Aduocate With this complaint in times past he sent Ieremy that he might expostulate and chide with the people saying What iniquitie haue your Fathers found in mee that they are gone farre from mee and haue walked after vanitie and are become vaine And a little after Haue I beene as a wildernesse vnto Israell or a land of darkenesse As if he should say No Seeing that this Land hath receaued of mine hands so many victories so much happines Wherefore sayth my people then Wee are Lordes wee will come no more vnto thee Can a mayde forget her ornament or a Bride her attire Yet my people haue forgotten me daies without number who am their ornament glory and beauty If God after this manner lamented in the old Lawe when as his fauours and graces vvere not so perfect what great cause hath he novve to lament seeing that his graces are so much the more excellent by hovve much they are more diuine and more spirituall Of that manner of prouidence by which God espieth out the wicked to chastise theyr maliciousnesse CHAP. XIII IF thou be not mooued with the loue of so happy and blessed a Prouidence in which the good do ioy at least let the feare of that Prouidence moue thee if it be lawfull so to call it with which God doth espy and watch ouer the wicked which is to measure them with theyr owne measure and to handle them according to the obliuion and contempt offered to the diuine Maiestie forgetting them who haue forgotten him and contemning them of whō first he was contemned But that I may speake this after a more homely manner God commanded his Prophet Hosea to take vnto him a wife of fornications that he might demonstrate the spiritual fornication of that people who had refused and put away theyr lawfull Bridegrome and Lord to play the fornicators And hee willed also that the Prophet should haue of that wife sonnes of fornications and the thyrd begotten he should call by an Hebrue name signifying Not my people that he might shew thereby seeing that they for their sinnes would not acknowledge GOD nor serue him as theyr God that he in like manner would not acknowledge them neither would haue them for his people And that he might confirme this sentence he saith by the Prophet a little below Pleade with your Mother pleade with her for shee is not my wife neyther am I her husband as if hee should say as shee hath not kept the fayth and obedience of a good wife towards me so in like manner I will not keepe that loue and prouidence which a good husband is wont to show and vse vnto a good wife See howe plainely our Lord teacheth vs heere how he dooth mete vnto euery one according to his owne measure whilst he dealeth so towards men as men deale with him Therefore the wicked doe liue as neglected and forsaken of the Lord and they are in this world as a patrimony without an heire as a schoole without a maister as a shippe without a guide and as a flock without a Pastour layd open to the deuouring greedines and voracity of Wolues After this manner he threatneth them by the mouth of his Prophet saying I will not feede you that that dyeth let it dye and that that perisheth let it perish and let the remnant eate euery one the flesh of his neighbor The same thing Moses obiecteth to Israel in his song I wil hide sayth the Lord my face from them I will see what their end shall be for they are a froward generation and children in whom is no fayth He sayth I will consider what their end shall be that is I will stand idely and will see what end their misery shall haue at length neyther will I bring any release vnto them Besides these things that haue beene spoken much more plainely speaketh Esay to the people of this kinde of prouidence vnder the name of a Vineyard in the person of the Lord against which when it had beene tilled and much cost and many benefits bestowed vpon it neyther brought forth tollerable fruites he pronounceth this sentence And now I will tell you what I will doe to my Vineyard I will take away the hedge thereof and it shall be eaten vp I will breake the wall thereof and it shall be troden downe And I will lay it wast it shall not be cut nor digged but bryers and thornes shall grow vp I will also commaund the cloudes that they raine no raine vpon it That is I will take away all the ayde and helpe with which I haue hetherto defended it which being taken away destruction and ruine will follow Doth not this kinde of prouidence seeme fearefull vnto thee Tell me what greater danger or what greater misery then to liue without the defence of the Diuine prouidence To be left and layd open to all the persecutions of the world to the iniuries and calamities of this life For seeing that the world is a tempestuous sea and as it were a wildernes full of theeues and fearefull beasts and seeing that there be so many and so great discomodities and
vertuous CHAP. XIIII THis fatherly prouidence of the which we haue spoken a little before is as we haue sayde as it were the fountaine and originall of all other priuiledges and benefits with which God enricheth and beautifieth his friends in this world For to this prouidence it pertayneth to prouide them of all necessaries to the obtaining of the last end which is the last perfection and blessednes by helping them in all their needes and by creating in their mindes all aptnes disposition vertue other habits which are requisite vnto that end Of the number of these the first is the grace of the holy Ghost which next to that diuine prouidence is the originall beginning of all other priuiledges and celestiall gyfts Thys was the first robe with which the prodigall childe was clothed after he was receiued into his Fathers house If thou demaundest of me what this grace is I answere that this grace according to Diuines is a participation of the Diuine nature that is of sanctitie goodnes puritie and of the noblenesse of God himselfe by whose helpe benefit man doth cast from him all the basenes vildnes and rudenes which hee tooke and receiued from Adam and is made partaker of holinesse and of the Diuine noblenesse putting off himselfe and putting on Iesus Christ. The Fathers show this by the example of yron cast into a fire which remaineth yron still yet pertaking of the nature of fire it is pulled out altogether shyning glowing as though it were fire in deede I say that the same substance of yron remaineth with the name but the heate the splendour or shyning and all other accidents are not of the yron but of the fire After the same manner grace which is an heauenly qualitie which God infuseth into the soule hath that admirable vertue and effecacie that it transformeth man into God after this manner that still remaining a man yet hee is made a partaker of the Diuine puritie and noblenesse as he was a partaker who said I doe not now liue but Christ lyueth in me Furthermore Grace is a supernaturall forme and diuine which maketh that a man leades a life cōformable to the forme from which it proceedeth which also is supernatural diuine In which thing after an admirable manner shineth the Diuine prouidence which as it willeth that man should liue a double life naturall and supernatural so hath it prouided for the same a double forme which are as it were the two soules of these lifes one by which we liue this first life another by which we liue the other For euen as from the soule which is the naturall forme all the powers and sences doe proceede by whose help we liue this naturall life so from grace which is the supernaturall forme al vertues and gyfts of the holy Ghost doe proceede by the benefit of which we liue a supernaturall life Therefore this is as the prouision of two kinde of instruments by helpe of which we labour in diuers exercises Grace is also a spirituall ornament of the soule wrought by the handes of the holy Ghost which dooth make the soule so beautifull and so acceptable in the eyes of God that he receaueth it for his daughter and for his Bride Of this ornament the Prophet glorieth saying I will reioyce in the Lorde and my soule shall be glad in my God because he hath put vpon me the vesture of saluation he hath couered me with the garment of righteousnes as a Bridegrome adorned with a crowne and as a Bride decked vvith Iewells Which are all vertues with all the gyfts of the holy Ghost with which the soule is adorned at the hands of GOD. Thys is that golden vesture wrought about with great variety with which the Queene was clothed who stoode before the King her Spouse for from grace all the colours of all vertues celestiall habits doe arise in which the beautie of the Queene consisteth Of these it is easily gathered what be the effects which grace worketh in those soules wherein it dwelleth For the speciall effect of it is to make a soule so acceptable and beautifull in the eyes of God that hee taketh her to be his daughter his spouse his temple his dwelling in which he enioyeth his delights with the sonnes of men An other effect of it is not onely to adorne the soule but also to strengthen it with those vertues which proceede from it Which are as the haires of Sampson in which consisted not onely his beautie but also his strength As well from this as from the former effect of grace the soule is praised in the Canticles where the Angels admiring the beautie of it say Who is shee that looketh foorth as the Morning faire as the Moone pure as the Sunne terrible as an Armie with banners Wherby we know that Grace is as a shield couering the whole body or as a complete Armor which armeth a man from the head to the foote and maketh him beautifull and valiant so valiant that if we beleeue a certaine learned Schoole-man a little grace is sufficient to conquer and ouer-come all the deuills with all sinnes that raigne and rule in the world There is also a third effect of grace that it maketh the soule so acceptable and excellent in the sight of God that as manie works as it dooth deliberatiuely and aduisedly which are not sinnes are acceptable vnto him That not onely the acts of vertue but also naturall works as to eate drinke sleepe such like are acceptable before the Lord. The fourth effect is that it maketh vs the sonnes of God by adoption and heyres of the heauenly kingdome and also worthy to bee written in the booke of Life in which all the names of the righteous are written and by consequent it giueth vnto vs a lawfull claime and title to that most rich and heauenly inhearitance This is that priuiledge and prerogatiue which our Sauiour praysed so greatly in his Disciples then when they returned merily vnto him saying Lord euen the deuils are subdued vnto vs through thy Name to whom our Sauiour answered In this reioyce not that the spirits are subdued vnto you but rather reioyce because your names are written in heauen For it is certaine that this is the greatest good that mans hart can thinke vpon or desire in this life But that I may speake many things in few words it is grace that maketh man fitte to all good which maketh the way to heauen plaine before vs which maketh the yoke of the Lorde easie and sweet vnto vs which leadeth man by the way of vertue which healeth our weake nature maketh all that seeme light vnto vs which while it was weake seemed intollerable it is that which after an ineffable manner reformeth and armeth all the powers and faculties of our soules that by the meanes of those vertues which proceede from it
vnder mee and mine heeles haue not slidde By which words the Prophet would declare the difference which is betweene the way of the righteous and the wicked for these by reason of their troubled harts through feare the variable cogitations in which they liue doe goe no otherwise then a traueller who walketh among rocks and declining headlong places fearing as often as he moueth his foote least he should fall but the way of the righteous is large and safe and they goe by a way plaine and euen where there is no feare of falling The righteous vnderstand these thinges better by practise then by theorie for all they doe knowe howe farre theyr hart differeth now when they serue God from that which they carried about when as they as yet sloted in the world For then in all danger of tribulation they foorth-with were afraid quiuered and trembled in hart and body But afterwards they left the way of the world and translated their hart to the loue of eternall things placed all their felicitie and hope in God they passed through all things whatsoeuer came with an hart so merry and peaceable and so subiect to the will of God that they themselues doe often maruell at so great a transformation They seeme not to be the same they were or at the least a newe hart is giuen them for theyr old they feele so great alteration in themselues And that we may confesse the truth they are and they are not the same for they are the same according to nature and not according to grace for this alteration proceedeth from grace This is that which the Lorde promiseth by Esay saying When thou passest through the waters I will be with thee through the floods that they doe not ouerflow thee When thou walkest through the very fire thou shalt not be burnt neyther shall the flame kindle vpon thee What be these waters but the lakes of the tribulations of this lyfe and the flood of infinite miseries which streame continually in it And what is that fire but the heate of our flesh which is the furnace of Babilon which the seruants of Nabuchodonozer did heate that is the deuils from the which furnace the flames of our concupiscences arise and ascend Hee therefore that in the midst of these waters and in the midst of this fire in which all the world is hazared and endangered doth walke safely neyther feeleth any hurt by the water or heate can it be that hee by that should not know and acknowledge the presence of the holy Ghost the vertue of the Diuine grace This is that peace which the holy Apostle sayth exceedeth all vnderstanding that is it is so high excellent and such a supernaturall gift that the vnderstanding of man cannot vnderstand it of it selfe how the fleshly hart should be so quiet peaceable and so at rest in the midst of the misfortunes and stormy tempests of this world He that vnderstandeth this acknowledgeth and prayseth the worker of so great miracles and sayth with the Prophet Come and behold the works of the Lord what desolations he hath made in the earth Hee maketh warres to cease vnto the ends of the world he breaketh the bow and cutteth the speare and burneth the chariots with fire Be still and know that I am God I will be exalted among the Heathen and I will be exalted in the earth Seeing that these things are thus what is richer what is sweeter what is more to be wished then this tranquillity then this enlargement then this greatnes and blessed peace of the hart But if thou wilt proceede further and wilt finde out from what fountaines this heauenly gift doth flow I say that it doth flow from â—ll these priuiledges and prerogatiues of Vertue which haue â—eene hetherto remembred of vs. For as in the chayne of vices one is linked and knit to another so also in the ladder of vertues one dependeth of another after that manner that which is the higher as it bringeth forth moe fruites so it hath moe rootes from whence it springeth Blessed therefore is this peace which being one of the eleuen fruites of the holy Ghost is engendered and begotten of other fruites and priuiledges as we haue spoken yet especially it proceedeth from Vertue herselfe whose vndiuidable companion Peace is Wherefore euen as honour and outward reuerence is naturally due vnto Vertue so also the inward peace is due which in like manner is both a fruite and a reward of her The inward warre proceedeth from pride and the vnquietnes of the passions but when they are tamed and bridled by vertues whose duty and function it is so to worke then all the cause of the sedition and tumult ceaseth This is one of those things in which the felicity of the heauenly kingdome consisteth vpon earth of which the Apostle speaketh The kingdome of God is not meate nor drinke but righteousnes and peace and ioy in the holy Ghost Where by righteousnes according to the Hebrew phrase Vertue herselfe and holines is vnderstoode of which we speake in this place in which together with these two admirable fruites that is peace and ioy in the holy Ghost consisteth the felicity and happines begun and inchoate which the righteous enioy in this world That this peace is an effect of Vertue herselfe the Lord most plainely telleth in Esay And the worke of iustice sayth he shall be peace euen the worke of iustice and quietnes and assurance for euer And my people shall dwell in the tabernacle of peace and in sure dwellings and in safe resting places Wee must know that in this place by quietnes is vnderstoode the inward peace which is the tranquillity and quietnes of the passions which trouble the quiet and peace of the soule with importunate clamours and disordered and graceles appetites Secondly this peace ariseth from the liberty and rule of the subdued passions of which we haue more largely spoken in the former Chapter For euen as when a Citty is taken and the Cittizens subdued straightwayes there ariseth peace and tranquillity in it so that euery one sitteth vnder his own roofe without feare and without suspition of any hostility so 〈◊〉 after the affections of our soule are subdued and brought vnder which are the causes of all troubles on a sodaine there followeth in it an inward quietnes and a wonderfull peace in which the soule liueth quiet and free altogether from warre and from that importunate altercation and hurley burley of these perturbations And so it comes to passe that as they when they had rule ouer him and exercised their authority turmoyled him tost him hether and thether so when man is free from their tiranny doth hold them captiue there is not any thing left which may breed sorrow and trouble vnto him Thirdly the same peace ariseth of the greatnes of spyrituall consolations of which we haue also spoken before by which
his Pallace that not onely the wals of the King but also the eyes of the King may defend him from his enemies then the which gard none can be safer so the heauenly King by the same prouidence doth defend his Hence it is that we see and reade that the Saints oftentimes being compassed with many dangers temptations haue endured them and borne them with a minde quiet and vntroubled and with â— countenance and iesture cheerefull pleasant and merry For they are assured that they haue that faithfull gard present which will neuer forsake them and then chiefely and especially to be present when the dangers come to the highest Those three young men felt this whom Nabuchodonozer commaunded at Babilon to be cast into the firy furnace among whom the Angell of the Lord walked in the midst of the fire and cast out the flame of the fire out of the furnace and made the midst of the furnace like a coole and refreshing wind and the fire touched them not neyther troubled them nor brought any greeuance vnto them And the King was astonished and sayd Did wee not cast three men bound into the midst of the fire And behold I see foure men loosed and walking in the midst of the fire And the fourth is beautifull as the sonne of God Thou seest then how the presence of our Lord is at hand in troubles That argument of this matter is not lesse which the Lord performed for that holy young man Ioseph after he was sold of his brethren For hedeliuered him from sinne as it is in the booke of Wisedome he went downe with him into the dungeon and fayled him not in the bands till he had brought him the seepter of the realme and power against those that oppressed him and them that had accused him he declared to be lyers and gaue him perpetuall glory These examples confirme that Diuine promise which is in Dauid I am with him sayth the Lord in trouble I will deliuer him and I will honour him O happy trouble which deserueth to haue such a companion Which seeing that it is so let vs all lift vp our voyces with Saint Bernard and say O Lord send me trouble that thou mayst alwayes be with mee With this the ayde and supply of all vertues doe ioyne themselues which concurre at this time that they may strengthen corroborate and rayse vp the distressed minde For euen as when the hart is distressed and afflicted all the blood from euery part runneth thether that it may releeue and comfort it that it faynt not so the soule when it is oppressed with griefe and anguish forthwith all the vertues runne vnto it and releeue it now after this manner now after that But after a more especiall maner Fayth is present bringing a cleare and plaine knowledge both of the good things and of the euill in the life to come in comparison of which all the calamities and miseries of this world are of no moment Hope commeth which maketh men patient in all their troubles and afflictions in looking for a reward The loue of God commeth with which loue they being inflamed desire with great feruentnes to beare all kinde of sorrowes and afflictions in this life Obedience and the conforming of our wils with the Diuine will runneth hasteth hether at whose hands they receaue with ioy and without murmuring whatsoeuer is giuen vnto them Patience ioyneth herselfe vnto these whose property is to strengthen the shoulders that men may be able to beare all those burthens which are layd vpon them Humility hath also heere her function and worke which bendeth the hart as a young twig shaken and tossed to and fro of the stormy wind of tribulation and maketh man to be humbled vnder the mighty hand of the Lord whilst he acknowledgeth that those things which he suffereth are much lesser then his sinnes 〈◊〉 To conclude the consideration of the labours and â—orrowes of Christ crucified and the afflictions of all the holy Saints doe exceedingly helpe in comparison of whom all our tribulations are as though they were not After this manner therfore the vertues helpe them who are in affliction and calamity euery one with their proper and peculier functions neyther onely with theyr functions but also if I may say so with their words and exhortations First of all 〈…〉 The afflictions of this present time are not woorthy of the glory which shall be shewed vnto vs. Charity sayth that it is meete and reason that we should suffer and beare all things for his loue who so deerely and tenderly hath loued vs. Gratitude sayth with blessed Iob Shall we receaue good at the hand of God and not receaue euill Repentance sayth it is meet that he should suffer something against his will who so often hath wrought wickednes against the Diuine will Faythfulnes addeth that it is right and reason that he should be once found faythfull and gratefull in his life who hath receaued so great gifts and so many graces of God through the whole course of his life Patience admonisheth that tribulations are the matter of patience Or doe bring forth patience and patience bringeth forth experience and experience hope and hope maketh not ashamed Obedience sayth that there is not a greater sacrifice or more acceptable to God then in all trouble to coÌ„forme ourselues to the good pleasure of Gods will But amongst all the vertues liuely Hope helpeth man in that time after a singuler and an especiall manner and it wonderfully strengtheneth our hart in the midst of tribulations The Apostle declareth this who when hee had sayd Reioycing in hope he further addeth and patient in tribulation not being ignorant that one followeth another that is of the ioy of Hope followeth the fortitude of Patience For which cause the Apostle not vnelegantly calleth Hope an anchor for euen as when it is fastned into the earth it keepeth the shyppe safe which stayeth in the midst of the waues and maketh it that it feareth not the billowes of the raging sea so liuely Hope beeing firmly fixed vppon the heauenly promises preserueth the minde of the righteous vnremoued in the midst of the waues of this world and maketh it that it contemneth and despiseth all the storme tempest of the winds So it is reported that a certaine holy man did in times past who seeing himselfe enclosed on euery side with tribulations sayd That good that I looke for is so great that all punishment and all torment is a pleasure vnto me Therefore thou vnderstandest my brother how all vertues concurre to strengthen the mindes of the righteous when they see them in a straight And although a man be weake and fearfull yet forthwith he returneth to himselfe to his right mind and with greater affection and zeale sayth If thou shalt fayle in the time of triall when God hath determined to try proue thee where is thy liuely Fayth by which thou
present which he must forsake and beginneth to thinke vpon future things which he must expect Behold shall he say all delights and pleasures haue passed away as a shadow but reproches and faults remaine still The same Doctour also in another homily prosecuting this matter sayth Let vs consider what a lamentable estate a dissolute soule shall be in departing frō this body what streights shall it be brought into what horror and darknes will there be when as the conscience all about beset with faults and sinnes shall appeare first of all the number of our aduersaries For it all other proofes and witnesses set apart shall bring that to light and to our eyes that the proofe of it shall conuince vs and the knowledge of it shall confound vs. Neyther may any one couer or keepe secret any thing or deny any thing when as the accuser or witnes is not to be produced from farre or from another place but is to be fetched from within vs. Hetherto he Another learned and holy man doth handle this same matter more largely and more mistically when hee sayth Let vs consider with speciall attention when the soule of a sinner is departing out of the prison of the flesh with what terrible feare it is shaken and smitten and with how many pricks of a pearcing conscience it is goared and thrust through It remembreth sinnes past which it hath committed it seeth the Diuine commaundements which it hath contemned it greeueth that the time of repentance hath beene so ill and lewdly ouerpast it is afflicted because it seeth the ineuitable houre approch of rendering an account and of the Diuine vengeance it would tarrie still but it is constrayned to depart it would recouer that is past but time is not graunted If it looke behind it seeth the course and race of the whole life led as a moment of time If it looke before it beholdeth the infinite space of eternity which expecteth it It sorroweth and sobbeth because it hath lost the ioy of euerlasting eternity which it might haue obtayned in so short a time it tormenteth it selfe because it hath lost the ineffable sweetnes of perpetuall delight for one sensuall carnall and momentany pleasure It blusheth considering that for that substance which is wormes meate it hath despised that which Angels price so highly And weighing the glory of those immortall riches it is confounded that it hath changed them for the basenes and vildnes of temporall things But when it casteth the eyes vpon things below and seeth the darke and obscure valley of this world and beholdeth aboue it the shyning brightnes of eternall light then it confesseth that all that it loued in this world was black night and vgly darknes O then if such a soule could obtayne a space of repentance and a time to recall it selfe how austere and seuere a life would it embrace What difficult and great matters would it promise vnto what great vowes prayers and other exercises would it bind it selfe But whilst it meditateth and consulteth of these things with it selfe the fore-runners and harbengers of death begin to approach that is the eyes waxe dim the breast swelleth and panteth the voyce sayleth and foltreth the members grow colde the teeth waxe blacke the mouth is filled with humors and the countenance waxeth pale and wan In the meane time come the Officers and Sargiants which attend vpon Death now at hand and they present vnto the wretched soule all the works speaches and cogitations of the life past bearing bad and dangerous witnes against theyr mistres and although she would not see them yet she is compelled to see them By and by commeth an horrible flocke of yelling deuils and there also a sacred company of holy Angels doe present themseules And there they begin to dispute betweene themselues to whether part this miserable pray must happen For if fayth in Christ vertues and works of piety and godlines be found in her straightwayes she is comforted with the sweete speaches and consolations of Angels But if the enormity of sinnes and a life wickedly led doe require another thing alas sodainly she trembleth and is terrified with an intollerable dread and feare and trembling doe terribly assault her Forthwith the deuils assayle her and take her and violently pluck her from the miserable flesh and cast her headlong into torments neuer to be ended but to continue for euer and euer All these be the words of this holy and learned man Tell me if thou wilt confesse this to be true and that each thing proceedeth after this order what other thing is required if so any sparke of wisedome or vnderstanding be left in vs that we may know how detestable and wretched the condition of sinners is seeing that the end prepared for them is so greeuous and vnhappy and which neuer shall haue end And if the delights and pleasures of this life at that time could bring any help or comfort as they were wont to doe this mischiefe were more tollerable but honours will not there helpe neyther riches defend friends heere cannot preuaile nor seruants giue theyr attendance neyther can families nor the noblenes of descent profit any thing in riches there is no hope all the helpe for one that lies a dying is in Christ in Vertue and in innocencie of life For the vvise-man testifieth that Riches helpe not in the day of vengeance but righteousnes that is Vertue deliuereth from death Seeing therefore that a sinner is found so naked poore and destitute of all helpe and ayde how can he not but feare and be afflicted when as he seeth himselfe left alone forsaken and desolate neyther hauing any hope or confidence in that Diuine iudgement ¶ Of the death of the righteous BVt the death of the righteous is farre off from these miseries and calamities For euen as at that time the wicked receaue the punishment of theyr iniquity so the righteous receaue the wages of their vprightnes according to that of Ecclesiasticus Who so feareth the Lord it shall goe well with him at the last and in the day of his death he shall be blessed That is he shall be enriched and shall receaue the reward of his labours Saint Iohn in his Reuelation doth insinuate the same thing more manifestly when he sayth that he heard a voyce from heauen saying vnto him Write The words which he was commaunded to write were Blessed are the dead which dye in the Lord. Euen so sayth the Spirit that they may rest from theyr labour and their works follow them How can he be discouraged in that houre that heareth this of the Lord when he now seeth himselfe hasten thether where he shall receaue that which he desired all the time of his life Therefore of the righteous it is reade in the booke of Iob And thine age shall appeare more cleare then the noone day thou shalt shine and be as the morning Which words Saint Gregory expounding
this that the Lord very well knew of the counsailes inuentions and excuses of the wicked which they finde out to excuse and bolster out their bad matters and therefore he doth preuent them and shut the way before them and admonisheth them how their wickednes shall prosper with them and what euent their hope shall haue What do these things differ from theÌ„ which here we handle What other things doe we speake here but those that the Lord himselfe speaketh Thou art that euill seruant who meditatest in thine hart such like things as he did thou delayest thy repentance and thinkest that there is time enough left for thee thou eatest drinkest and perseuerest in thy sinnes Doest thou not feare these threatnings which he threatneth who is no lesse able to effect them then to speake them Who is of might to execute all things that he speaketh sooner more readily then to speake them He himselfe speaketh vnto thee he reasoneth the matter with thee he calleth thee he hath busines with thee he sayth vnto thee Watch miserable man and whilst thou hast time prepare thy selfe least thou miserably perishest in that houre of Gods iust iudgement But I seeme to bestow too much time and labour vpon a matter so manifest But what shall I doe when I see the greater part of the world couer their sinne and error vnder this cloake But that thou mayest more manifestly know the greatnes of this danger heare another testimony of the same Lord Then shall the kingdome of heauen be likened vnto tenne Virgines c. Then when shall that then be When the Iudge shall come when the houre of iudgement shall approch as well generall for all men as particuler for euery one For in this euery one shall finde his last day in this the last day of the world shal ouertake euery one because as euery one dyeth so he shall be iudged in this day as sayth Augustine At that time therfore saith our Sauiour it shall happen vnto vs as vnto the tenne Virgins fiue of which were fooles and fiue wise which taking theyr Lamps went out to meete the Bridegrome The wise whilst they had time tooke oyle in their vessels But the foolish as it oftentimes happeneth had no care nor regard of any oyle At midnight when men sleepe soundlie or when they are most negligent and voyde of care and least thinke of the day of iudgment a cry was made Behold the Bridegrome commeth goe yee out to meete him Then all those Virgins arose and prepared their Lamps And those that were ready went in with the Bridegrome to the mariage the dore was shut vp But those that were not ready at that time began to prouide and prepare themselues and at length came saying Lord Lord open to vs. But he aunswering sayd Verily I say vnto you I know you not And the Lord concluding this parable sayth Watch therfore for yee know neyther the day nor the houre As if he should say Ye haue seene how happy the euent was of these wise Virgins who were ready and how vnhappy the foolish Virgins were who wanted oyle Seeing that therefore yee know not the day nor the houre of the comming of the Bridegrome and seeing the busines of your saluation dependeth only of this preparation watch and be ye ready at all times least that day finde you vnprepared as it found these fiue Virgins and the dore be shut against you and yee be excluded from the marriage as they were excluded This is the litterall sence of this parable as a learned man doth expound this place saying Let vs take heede to our selues if it were but onely for this respect that the repentance which is deferred vnto death when that voyce is heard which sayth Behold the Bridegrome commeth is not safe yea as it is described in this â—arable it is as though it were not true At the length he speaking of the end of this similitude sayth The conclusion of this doctrine is that we may vnderstand how these fiue Virgins were reprobated and refused because they were not ready at the comming of the Bridegrome But the other fiue were admitted and let in because they had prouided Therfore it is necessary that we be alwayes prouidâ—d because we know not at what houre the Bridegrome will come Tell me I pray thee what could be spoken more manifestly for the illustration of our purpose Therefore I doe greatly wonder that after so cleare a testimony men dare yet trust to a hope so weake and vncertaine For before this testimony was brought forth I did not so much meruaile if they did perswade themselues the contrary or if they desired willingly to deceaue themselues But after that this heauenly Doctor and Teacher hath determined this question when as the Iudge himselfe hath manifested vnto vs the order and manner of his iudgement by so many examples who is so extreamely impudent or shamelesse without wit or reason that will thinke that it shall happen otherwise then hee hath foretold who himselfe shall pronounce the sentence ¶ Aunswers to certaine obiections BVt because thou mayest obiect against these things which we haue spoken How vvas not the theese yeelding vp the ghost saued by one onely word Wee aunswere vnto this that this worke was no lesse miraculous then the other miracles of Christ which worke and miracle was reserued to the comming of our Sauiour being the sonne of God into this world and for a testimony of his glory And therefore it was necessary that in that very houre when the Lord suffered that both things celestiall and terrestriall should be disturbed that light should be mingled with night and that the very elements should be shaken That the earth shaken in her very foundations which could scarcely support and vphold God on the Crosse should tremble and quake That the day the light being fled should assume a lamentable robe and after the manner of bewayling mourners should be cloathed with the sable habit of black heauines That the graues of the dead should be opened and that the dead should arise For all these miraculous wonderments were reserued as testimonies of the glory of his Person among the number of which was the saluation of this theefe In which worke his confession was no lesse admirable and miraculous then his saluation for his Nouell and Puny new sprung fayth acknowledged that which his Disciples gayne-sayed At that time the guilty theefe beleeued that which the elect denied The impiety of the persecutours raged the wickednes of the blasphemers exceeded the stripes and wounds shewed Christ onely to be but a man and the Apostles despayring after so many Diuine miracles onely this theefe resteth not nor stayed in the scandale of his crosse and death onely he is the witnes of his Maiesty who was a companion of his distres and heauines Seeing that therefore these wonderfull and miraculous things belong to the dignity of this Lord and to the
them in thy minde by little and little thou shalt feele this feare wrought in thee ¶ Of the workes of the Diuine iustice whereof mention is made in the holy Scripture THE first worke of the Diuine iustice which the holy Scripture remembreth is the damnation of Angels The beginning of the wayes of the Lord was that terrible bloudy beast the Prince of deuils as it is written in the booke of Iob. For seeing that all the waies of the Lord are mercy and iustice vntill this first sinne the iustice of GOD was not yet reuealed which was hid in the bosome of the Lord as a sword in a scabberd This first sinne was the cause why this sword was vnsheathed Consider now how grieuous and terrible this first plague and punishment was lift vp thine eyes and thou shalt behold wonderfull things thou shalt see I say the most precious iewel of the house of God thou shalt see the chiefest beauty of heauen thou shalt see that Image in which the Diuine beauty shyned so cleerly this I say thou shalt see falling from heauen like an arrow and that for the onely thought of pride The Prince of all the Angels is made the Prince of deuils of most beautifull he is made most horrible and deformed of most glorious he is made most vilde and disgracious of one most acceptable gracious of all those creatures which God had made or euer would make he is made the greatest the most malicious enemie What astonishment thinkest thou and what admiration was this to the heauenly Spirits who know from whence and whether this so noble a creature fell With what feare did they all pronounce that of Esay Howe art thou fallen from heauen ô Lucifer sonne of the Morning Descend afterward a little lower to the earthly Paradice and there thou shalt see a case no lesse feareful vnlesse there had been a remedy vsed for this mischiefe For that the Angels should fall it was needfull that they all should actually offend But what hath the creature which is borne actually offended in why he should be borne the child of wrath It is not needfull that he should haue actuall sinne it sufficeth onely that he be borne of that man that had offended and by offending had corrupted the common roote of all mankind which was in him this I say is sufficient why he is borne in sinne The glory and Maiesty of God is so great that when as one onely creature had offended him the whole kinde deserued so seuerely to be punished For if it was not sufficient to Haman that great friend of King Assuerus that he might reuenge himselfe of Mardocheus of whom he supposed that he had receaued an iniury not only to punish Mardocheus but for the greatnes of his honour to cut off the whole nation of the Iewes for the deniall as he iudged of a small reuerence why doest thou meruaile if the glory and maiesty of God which is infinite requireth like punishment Behold therfore the first man is banished out of Paradice for a bit of an apple for which euen to this day the whole world is punished And after so many thousand yeares the sonne that is borne bringeth with him out of his mothers wombe the staine and blemish of his father and not when he can offend himselfe by reason of age but in his very natiuity he is borne the child of wrath and that as I haue sayd after so many thousand yeares After so long time this iniury could not be buried in obliuion being deuided among so many thousand thousands of men and punished with so many scourges Yea all the torments which men haue suffered from the beginning of the world to this day all the deaths which they haue vndergone and all the soules which burne and shall burne in hell euerlastingly are sparks which haue originally proceeded from that first sinne all which are arguments and testimonies of the Diuine iustice And all these things are also done and brought vpon vs after the redemption of mankind wrought and made by the blood of our Sauiour Iesus Christ Which remedy if it had not beene wrought there had been no difference betweene men and deuils for of themselues there had beene as little remedy and hope of saluation to the one as to the other What doest thou think of this punishment I thinke that it is a reasonable sound argument of the Diuine iustice But because this heauy and greeuous yoke is not taken away from the sonnes of Adam new and moe kinds of punishments haue sprung from it for other sinnes which haue beene deriued from that first All the world was drowned with the waters of the deluge The Lord rayned from heauen fire and brimstone vpon those fiue polluted and sinfull Citties The earth swallowed vp Dathan and Abiron aliue for a certaine contention that was betweene them and Moses A fire went out from the Lord and deuoured the two sonnes of Aaron Nadab and Abihu because they had not obserued the right and due ceremonies in the sacrifice neyther did the dignity of their priesthood profit them any thing nor the holines of their father nor that familiarity which theyr Vncle Moses had with the Lord. Ananias and Saphira in the new Testament because they lyed vnto S. Peter which seemed to be but a small matter fell downe dead and sodainly yeelded vp the ghost But what shall we say of the hidden and secret iudgements of God Salomon who was the wisest of all men and whom God so tenderly loued that he was sayd to be the Lords beloued by the hidden and secret iudgement of God came to that extreame abhomination and that most abhominable sinne that he fell into Idolatry What is more fearefull then this But if thou shouldest know of moe iudgements of this kinde which daily happen in the Church perhaps thou wouldest no lesse feare these then thou dreadest that Because thou shouldest see many starres falling from heauen to the earth thou shouldest see many who did eate the bread of Angels vpon the Lords table to fall and slip into such calamities that they rather desire to fill their bellies with the drasse and swash of Swine thou shouldest see many whose chastity was purer and more beautifull then a Porphirite to be blacker then a cole The causes of whose lapse were their sinnes But what greater signe of the Diuine iustice canst thou desire thē that God for the iniury done vnto him wold not be satisfied but with the death of his onely begotten sonne before he would receaue the world to his fauour What manner of words I pray thee were they which the Lord spake to the women which followed him lamenting and bewayling Daughters of Ierusalem weepe not for me but weepe for your selues and for your children For behold the dayes will come when men shall say Blessed are the barren and the wombs that neuer bare and the paps
of himselfe neyther did he trust to himselfe neyther to the long experience of his good life But if this be not sufficient for thee ad also the example of Dauid who although he was a most holy man and a man according to Gods owne hart yet when he beheld a woman he fell into three most greeuous sinnes into adultery scandall and murder Thy eares also must be carefully kept least they heare obscene vnhonest speaches which if thou at any time shalt heare let them displease thee for a man is easily brought to effect that in his deede which he with ioy heareth with his eares Refraine also thy tongue that thou speake not filthy and vncleane words for euill words corrupt good manners The tongue doth discouer the hart of a man and bewrayeth his affections for the tongue speaketh out of the aboundance of the hart Let thy hart be alwayes busied with holy thoughts thy body with godly exercises for deuils cast into an idle soule dangerous thoughts sayth Bernard with which it is occupied that although the offence be not in deede yet it is in thought In euery temptation and most of all in this set before thine eyes thy Angel who is thy keeper and the deuill thine accuser who are alwayes euery where with thee and see all thy works and present them before thy Iudge who seeth all things For this cogitation will worke that in thee that thou darest not preâ—ume to doe any filthy thing in their sight For how darest thou doe that which thou blushest to doe if a wretched man see thee doe it thy keeper thine accuser and thy Iudge looking vppon it Consider also that dreadfull tribunall strict iudgement and flame of eternall torments for euery punishment is ouercommed with a punishment more greeuous none otherwise then one naile is driuen out with another And by this meanes the heate of luxury may be extinguished by the thought of hel fire Furthermore take heede that as sildome as possibly it may be thou alone speake with a woman alone especially in thy suspected yeares For as Chrisostome sayth then the deuill more boldly insulteth ouer men and women when he espieth them alone and where many feareth not the reprehendour hee is the bolder and the tempter commeth the nearer beware therfore to conuerse with women when no witnes is by for solitarines inuiteth to all mischiefe Doe not rely vpon thy strength and vertue past albeit it be auntient and stable for we know how those olde men were inflamed with the loue of Susanna who alone was seene of them in the garden How great Bishops and excellent Clarks after great combats and victories sayth Augustine haue beene knowne to haue made shipwrack with them all when they would sayle in a slender and weake ship What strong Lyons hath this one delicate infirmity which is luxurie tamed which being vild and miserable yet maketh a pray of those that be great And in another place Beleeue me assuredly I speake by experience before the Lord I lye not I haue knowne the Cedars of Libanus the guides of the flocks to haue fallen by the pestilence of luxury whose falls I did no more suspect then I suspected the shamelesse rebuke of Ambrose and Ierome Fly therefore all suspected company of women for to see them doth hurt the hart to heare them doth inflame thy mind to touch them doth prouoke thy flesh to be briefe all that that is done with women is a snare to that man that is conuersant with them This is that which Gregory admonisheth vs of Let not them presume to dwell with women who haue consecrated their bodies to continency least they deuoure the bayte before they be aware for the presence of beauty doth sodainly entrap Fly therfore the familiarities visitations and gifts of vvomen for all these be as lime-twigs by which the harts of men are ensnared as a bellowes by which the fire of concupiscence is blowne when as otherwise perhaps the flame would faile and dye If thou wishest well to any honest and deuouâ— vvoman let it be done in thy minde without often visiting too familier conuersing with her For the chiefe of this busines consisteth especiallie in flying and auoyding occasions Remedies against Enuie CHAP. VII ENuie is a greefe taken at the good of another man and an irksomnes conceaued by another mans felicity I meane at one greater then himselfe whom he enuies because he cannot be equall vnto him and at his inferiour because he thinks that he would be equall vnto him and at his equall because his degree and state doth iumpe with his So King Saule enuied Dauid and the Pharises Christ who lay in wayte for their lifes for so cruell a beast is this enuy that it cannot abide nor any way brooke those men whom it enuieth This sinne is mortall and deadly and Diameter-wise is opposed vnto Charity euen as hatred is This sinne is one of the mightiest and most dangerous and which most spaciously dominereth throughout the whole world but especially in the Courts Pallaces and houses of Kings and Princes Although also it is no stranger in Vniuersities Colledges and conuents of religious men Who therefore may defend himselfe from this monster Who is so happy that runneth not into this vice eyther by falling into another mans enuy or by enuying another man himselfe For he that considereth of the enuy which was betweene those two brethren I doe not say the founders of the Citty of Rome but the sonnes of our first parents which was so great that one slew the other or of that which was betweene the brothers of Ioseph which forced them to sell Ioseph for a seruant and a slaue or that which was betweene the very Disciples of Christ before they had receaued the holy Ghost and aboue all the enuy with which Aaron and Miriam being both elected of the Lord burned against their brother Moses He I say that readeth these examples what thinkest thou that he will thinke of other men of this world amongst whom there is not so great kindred nor so much sanctitie Assuredly this vice is one of the mightiest and most powerfull which without controuersie at this day most largely swayeth empire throughout the whole world and more cruelly and tirannously ouerthroweth and wasteth kingdomes and dominions then the other vices For it is a proper effect of enuy to persecute the good and those that are famous and held in honour for their vertues and excellent gifts Against these the enuious doe direct their poysoned and venemous arrowes as to a white wherfore it is very well sayd of Salomon I beheld all trauaile of men and all perfection of works to suffer the enuy of man Therefore it is very requisite and necessary that thou shouldest very well arme thy selfe whereby thou mayst be able to resist so powerfull an enemy by daily desiring ayd and assistance of the Lord and by impugning this
Euery tree that bringeth not forth good fruite shall be hewen downe and cast into the fire And in another place admonishing vs to liue circumspectly and carefully which is opposite to this vice he sayth Be yee ready watch and pray for in the houre that yee thinke not of will the sonne of man come Therefore when this slothfull and idle vice tempteth thine hart thou mayst arme thy selfe with these considerations following First consider what great labours and troubles Christ from the beginning of his life suffered for thee howe he continued whole nights in prayer for thee how he ran vp and downe froÌ„ one country to another teaching healing men how he was alwayes busied about those things which belong vnto our saluation and aboue all these things howe at the time of his passion he bare that heauy crosse being wearied martired through many stripes and whippings If therefore the Lord of maiestie suffered so many labours and sorrowes for the saluation safetie of others how much more meete is it that thou shouldest doe and suffer some thing for thine owne That most immaculate Lambe suffered so great things to deliuer thee from thy sinnes and wilt thou not suffer a little while and a small thing for his loue Consider also what the Apostles haue suffered when trauailing throughout all the world they preached the Gospell and what the Martyrs Confessors and Virgins haue suffered with those holy Fathers that liued in most vast and solitary wildernesses farre remote from any humane resort To be briefe coÌ„sider of all the labours and trauailes of the Saints who now tryumph with the Lord in heauen by whose labours toyles the Church of God to this day enioyeth many notable blessings Contemplate moreouer how nothing is created to be idle for the heauenly Armies cease not to praise the Lorde The Sunne the Moone the starres and all the celestiall bodies are euery day once turned about the vniuersall Orbe for our commodity hearbes plants and trees from small bodies encrease to theyr iust magnitude Ants in sommer gather theyr graynâ— which they may liue of in winter Bees make their Honey-combes with all diligence persecute the Drone Thou shalt finde the same thing to haue place in all if thou shalt run thorow all the kindes of liuing creatures Therefore ô thou man capable of reason let it shame thee of idlenes which all creatures detest and that onely by the instinct of nature Behold how great paynes and trauailes those doe sustaine who gather earthly riches together which shall perrish vvhich are gotten with great labour are possessed with grâ—â—ter cares and dangers what oughtest not thou rather to do who dealest for heauenly matters who laborest for celestiall treasures which endure for euer Beware that now when thou art sounde and strong and hast time that thou walke not idely least somthing be wanting vnto thee which hereafter thou canst not labor for and yet wouldest faine haue Which we see to happen to many The tyme of our life is short and full of a thousand miseries therefore whilst thou hast fitte time to worke take heede that it slide not away vainely in idlenes For the night shall come in which no man can worke Remember that the multitude of thine enormous sinnes do aske great repentance Saint Peter denyed the Lord thrice and he mourned for this sinne all the daies of his life although it was already forgiuen him Mary Magdalen deplored her sinnes to her dying day which shee had committed before her conuersion albeit she had heard those sweet words of Christ Thy sinnes are forgiuen thee But because I labour to be briefe I cease to rehearse moe examples of thys sort of those who in like manner haue ended theyr repentance with theyr life many of whom had committed both fewer and lesser sinnes then thou hast But thou who daily heapest sinnes to sinnes how darest thou say that it seemeth a thing too hard and difficult vnto thee to doe necessary labours by which thou mayst flie sinnes Therefore in the time of grace and mercy endeuour with thy ful strength that thou maist bring forth fruite worthy of repentance And sette before thine eyes that example of a certaine godly man who as often as the clocke made a report of a passed houre was wont to say O Lord GOD behold novve another houre of them is already past which thou hast allotted vnto my life for which how shall I be able to render thee an account If at any time we be wearied in our godly exercises and labours let vs forth-with consider by how many tribulations and troubles we must enter into the kingdome of heauen and that hee shall not be crowned that hath not lawfully contended And if thou thinkest that thou hast laboured inough already and that no further paynes is to be endured remember that he onely shall be sâ—â—ed who continueth and perseuereth to the end For withou◠〈◊〉 all perseuerance neyther the course is worthy of reward nor of the small fauour of the Lord. For this cause the Lord would not descend from the Crosse when the Iewes willed him because he would not leaue the worke of our redemption vnperfect If therefore we will follow our head it is necessary that we should labour with all diligence till death because the reward of our Sauiour endureth for euer Let vs not leaue of continuall repentance let vs not be weary in bearing the Crosse of the Lord by following Christ otherwise what shall it profit to haue sayled succesfully and prosperously a long voyage if at length we make shipwrack in the Hauen Thou oughtest not to feare the difficulty of fighting God who sendeth thee to the warre doth promise thee helpe to ouercome he is a present beholder of thy fight and doth ayde and succour thee with a fresh supply when thou art eÌ„ndangered or when thy strength faileth but crowneth thee when thou hast ouercome When thou art wearied through tediousnes of trauaile thus resolue with thy selfe Doe not compare the labours of Vertue with the sweetnes and delight of the contrary vice but conferre the sorrow and anguish which thou now feelest in Vertue with the sorrow and disquietnes which thou shalt feele after thou hast sinned and the ioy which thou feelest in sinning with the ioy which for vertue remaineth for thee in the glory to come and thou shalt presently see how much better the condition of vertue is then of vice When thou shalt come Victour from one warre be not idle be not voyde of care for often-times as a certaine Wiseman sayth after victory the conqueror casteth away all care yea alwayes stand vpon the watch for by and by thine enemy wil approch againe and his trumpet will giue a signe of a new onset and a new assault will begin For the Sea cannot be vvithout vvaues and billowes nor this lyfe vvithout tribulation and temptation For he
neyghbour the hart of a mother towards himselfe the hart and spirit of a Iudge These be the three parts of iustice or righteousnes in which the Prophet teacheth that all our good consisteth when hee sayth I will showe vnto thee ô man what is good and what the Lord requireth of thee surely to do iustly and to loue mercy and humbly to walke with thy God For of these three kindes of duties the first belongeth vnto vs namely to doe iustly the second to our neighbour to loue mercy the third to God which the words of the Prophet declare when he sayth humbly to walke with thy God Of these three kindes therefore in thys last part we will speake seeing that all our good is contayned in them Of the bond and dutie of man towards himselfe CHAP. XIIII SEeing that loue rightly ordered in man beginneth of himselfe we will begin thys matter from that member which the Prophet hath put in the first place that is To doe iustly Which pertayneth to the spirit and hart of the Iudge and this duty man oweth to himselfe It is the part of a good Iudge to haue his prouince well composed and ordered And because in man as in a little Common-wealth two principall parts are to be reformed that is the body with all his members and sences and the soule with all her affections and powers it is necessarie that these parts should be reformed and well ordered according to the rule of Vertue which we will declare in thys place And so a man shall repay and render that he oweth to himselfe ¶ Of the reforming of the body TO the reformation of the body first an orderly discipline of the exteriour man is required that that may be obserued which Saint Augustine requireth in his rule that is that there be nothing in thy gate in thy state or in thy sitting or in thy clothing that may offend any mans eyes but that all things be agreeable to thy profession Wherefore the seruant of GOD ought especially to be carefull that his conuersation amongst men be graue humble sweet and curteous that as many as do conuerse with him may alwaies be edified and may daylie be bettered through his good example The Apostle would haue vs to be a good sauour which may communicate participate hys sweet smell to euery thing that it partaketh with The hands which haue handled any fragrant and odoriferous thing participate of the smell so the wordes the deedes the iestures and the conuersation of the seruants of God ought to be such that what man soeuer vseth them familiarly may be edified and after a certaine manner be sanctified by their examples and conuersation Thys is the especiallest fruite which springeth of this modestie which is as a silent Preacher for not by the noyse of words but by the examples of vertues he inuiteth man to glorifie GOD and to embrace Vertue Wherefore also our Sauiour himselfe stirreth vs vp vnto thys when he sayth Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen To whom agreeth Esay when he sayth that the seruaunt of the Lord is like to beautifull vvood planted of God vvhich whosoeuer seeth will glorifie the Lord. We must heere obserue that a man ought not therefore to doe good workes that hee may be seene but as Saint Gregory sayth Good workes are so to be doone in publique that the intent may remaine in secret that by our good workes wee may giue an example to our neighbour and by our intent to please God onely we may alwaies wish that they may remaine secret The second fruite of thys composition and orderly disposition is that the exteriour man is the best keeper of the interior and notably preserueth deuotion for betweene eyther man there is a great confederacy and neere league that that vvhich is done of one is forthwith cōmunicated to the other and the course being altered that which this doth hee communicateth it to the other that if the spirit be wel disposed immediatly the body is well composed and contrarily if the body be ill ordered the spirit also putteth on the same habit So that one of thē is as it were the glasse of the other For euen as whatsoeuer thou doost that also the glasse opposed to thee doth imitate so also whatsoeuer eyther of these two men dooth forth-with one of them imitateth it and therefore the outward modesty and grauity much helpeth the inward and surely it is a matter of great wonder to finde a modest and a quiet spirit in an immodest vnquiet body Hence it is that Ecclesiasticus saith He that is too hastie in his gate shall offend Insinuating by this kinde of speaking that those to whom that grauitie is wanting which becommeth Christians doe often stumble and fall through many defects as they who lift vp theyr feete too lightly when they goe The thyrd fruite of this vertue is that by it a man preserueth that graue authority which is agreeable both to his person and place especially if hee be a man seated in dignity as holy Iob kept his as he testifieth of himselfe saying The light of my countenaunce did not fall to the earth And a little before When I went out to the gate euen to my iudgement seate and when I caused them to prepare my seate in the streete The young men saw mee and hidde themselues and the aged arose and stoode vp The Princes stayed talke and layd theyr hand on theyr mouth The voyce of Princes was hid and theyr tongue cleaued to the roofe of their mouth So great was their reuerence towards Iob. Which grauity that it might be free from all pride thys holy man had ioyned vnto it so great curtesie that hee sayth of himselfe that sitting in his throne as King his Princes and people standing about him he ceased not to be an eye to the blinde a foote to the lame and a father vnto the poore We must here note that as benignity and curtesie and the good carriage of the outward man is commendable so to affect company and societie too much too much to care for the furniture and accoustrements of the body too much to cherish make of the exteriour man is faulty and immoderate Wherefore Ecclesiasticus sayth A mans garment and his excessiue laughter and going declare what person he is Like to thys is that which Salomon sayd As the face of the lookers are beheld in the waters so the harts of men are manifested to the wise by exterior workes These be the commodities which this modestie bringeth with her and certainly they be very great Neyther is it a thing that should delight any man to loue too much the familiarity and company of men to be too familiar populer which many men doe that because they would not be taken for hypocrites they
not in theyr going By which figure is declared with what great alacritie of mind and with what great ioy a man ought to runne to all those things which he vnderstandeth to be according to the will of his Lord. Wherefore the readines and promptnes of will is not onely here required but also the discretion of the vnderstanding and the discretion of the spirit as we haue sayd before least we be deceaued embracing our owne will for the will of GOD yea speaking after the common manner all that ought to be suspected of vs to which at any time vvee are inclined by the guydance of our owne will and that we suppose that there is more securitie in whatsoeuer is contrarie vnto it This is the noblest and the greatest sacrifice that man can offer vnto God for in other sacrifices he offereth his but in this he offereth himselfe and the same difference which is betweene man himselfe and his goods is also found between these two kind of sacrifices In such a sacrifice that of Saint Augustine is fulfilled Although God is the Lord of all things yet it is not lawfull for all to say with Dauid O Lord I am thine but for them onely who haue put of their owne liberty and haue wholy vowed and deuoted themselues to the Diuine worship and after this manner are made his This is the most conuenient disposition and order to come to the perfection of a Christian life For seeing that our Lord God of his infinite goodnes is alwayes ready to enrich and reforme man when he resisteth not nor contradicteth his will but is wholy dedicated to his obedience he can easily worke in him whatsoeuer he pleaseth and make him as another Dauid a man according to his owne hart ¶ Of patience in aduersitie THat we may more fitly and commodiously come to that last degree of obedience the last of those nine vertues will helpe vs very much which I reckoned vp in the beginning of this Chapter that is patience in aduersity and tribulation which oftentimes is sent vnto vs of our most louing father for our exercise and greater good To this patience Salomon inuiteth vs in his Prouerbs saying My sonne refuse not the chastening of the Lord neyther faint when thou art corrected of him For whom the Lord loueth him he chasteneth and yet delighteth in him euen as a father in his owne sonne Which sentence of Salomon the Apostle more largely expresseth in his Epistle to the Hebrewes where he exhorteth vs to patience My sonne sayth he despise not thou the chastening of the Lord neyther faynt when thou art rebuked of him For whom the Lord loueth he chasteneth and scourgeth euery sonne that he receaueth If yee endure chastening God tendreth you as his sonnes for what sonne is he whom the father chasteneth not But if yee be without chastisement whereof all are pertakers then are yee bastards and not sonnes Furthermore we haue had fathers of our flesh which corrected vs and we gaue them reuerence shall we not then much rather be in subiection vnto the father of spirits and liue All these words doe sufficiently and plainly testifie that it is the duty of a father to chastice and correct his sonne and in like manner that it is the duty of a good sonne to submit himselfe with all humility and to esteeme the scourges of his father as great benefits and signes of loâ—e and fatherly good will Thâ— only begotten sonne of the eternall father hath â—aught vs this by his owne example when he sayd to Saint Peâ—er willing to deliuer him from death Shall I 〈◊〉 drinke of the cup which my father hath giuen me As if he should haue sayd If this cup had beene proffered and giuen to me of another it might haue been that thou mightest haue hindered me to drink of it but because it commeth to me from that father who best knoweth how to helpe and can and will helpe his sonnes shal it not be drunk of yea neuer seeking further any other reason but because it is sent of my father Neuertheles there are some who in the time of peace doe seeme very subiect and submissiue vnto this father and conformable vnto his will who in the time of tribulation doe start backwards and doe show that this their conformity was false and deceitfull because in the â—â—me of neede they lost it as effeminate and cowardly Souldiers who in the time of peace and truce doe boast of their valour and prowesse but when they come to fight they cast away both their courage and Armour Therfore in the continuall conflict of this present life it behooueth vs alwayes to be armed for the warre with spirituall compleat Armour that we may preuaile and ouercome in the time of neede First therfore we must consider that the afflictions of this world are not worthy of the future glory for the ioy of that eternall light is so great that although we were to enioy it but one small houre yet for it we ought willingly to embrace all afflictions and despise all the pompe of the world For as the Apostle sayth The momâ—nt any lightnes of our tribulation prepareth an exceeding and an eternall waight of glory vnto vs. While we looke not on the things which are seene but on the things which are not seene For the things which are seene are temporall but the things which are not seene are eternall Consider also that too much prosperity oftentimes doth puffe vp the mind with pride contrarily that aduersity doth purifie the hart by wholsome sorrow so that that doth swel the hart but this albeit it be swelled and puffed vp doth bring it downe and humble it In that man for the most part forgetteth â—imselfe in this he also remembreth God by that good works 〈◊〉 lost by 〈…〉 are 〈◊〉 of and get pardon and the soule is 〈◊〉 â—haâ— it offeâ—d not 〈◊〉 If perhaps continuall infirmity and sicknes afflict thee thou 〈◊〉 thâ—nkâ— that the Lord God when he 〈◊〉 that 〈◊〉 woâ—ld â—orâ—e much mischiefe if we were in health doth clip thy 〈◊〉 and makes thee vnapt to doe things by the meanes of thâ—t sickâ—es And surely it seemes much better vnto me that a man should be sicke and broken through disâ—ases then being souâ—d should 〈◊〉 in sinne and add new offences vnto old For as the Lord sayth It is â—etter for thee to 〈◊〉 into life halt or maymed rather then thou shouldest hauing 〈…〉 o◠〈◊〉 feete 〈◊〉 câ—st iâ—to eâ—erlasting fire It is certainly knowne to euery body that our Lord most mercifull by nature is not delighted in torturing vs but doth seeke by all meanes to cure our wounds with â—â—dicines contrary to our infirmity for when as we are fallen into a disease by pleasures it is behoofeful that we be healed by sorrowes and aduersity and if our infirmity arise by vnlawfull things that we take it aâ—ay by with-drawing of things lawfull By which it
measure By this it manifestly appeareth how great wickednes it is to speak ill of or enuie our neighbor because he hath that I haue not or because he is not apt for that function I am Surely the body should be in ill case if the eyes should contemne the feete because they see not and the feete should murmure against the eyes because they walke not and should oppose themselues against the whole body because the burden of the body is imposed vpon them It is altogether necessary that the feete should be weary with going but that the eyes should rest that the feete should be polluted with durt and mire but that the eyes should be kept cleane and pure from all dust and moates neyther doe the eyes lesse in being at rest then the feete in walking neither doth the Pilot lesse sitting and holding the sterne in his hand neither is lesse necessary for the shyppe then all the other Marriners which eyther climbe the mast or hoyse vp the sailes or labour at the pumpe yea albeit hee seemeth to doe the least of all yet he dooth the most of all for the excellency of a thing is not to be esteemed by labours but by the profit and necessity vnlesse we will say that an husband-man who diggeth and tylleth the ground is of better esteeme in a Common-wealth then a vvise-man that gouerneth the Common-wealth by his aduice and wisedome He therfore that well considereth these things will leaue his vocation and calling to euery man that is that a foote may continue a foote and a hand a hand neyther vvill the foote desire that all the members might be feete neither the hand that all should be hands This is that which in that most large disputation the Apostle would teach in the Epistle cited a little before the same thing he also admonisheth whē he saith Let not him that eateth despise him that eateth not and let not him that eateth not iudge him that eateth For he that eateth perhaps hath neede to eate yet he may be indued with more excellent vertues then he that fasteth For euen as in song the notes in the space are are valuable as those in the line so in the harmony of the spirituall musick of the Church he is no lesse valuable that eateth then he that eateth not and he that is at quiet and rest no lesse acceptable then he that is occupied or he that in his leysure laboureth to edifie his neighbour The same thing vvith great vehemencie S. Bernard teacheth commaunding that no man should curiously looke into or search their lifes who are placed in offices to censure and try others or doe execute functions of Iudges and Rulers neyther that any man should iudge of another mans life or compare his life with anothers The third admonition is of the care and watch which a religious man ought to haue ouer his actions CHAP. XXI LEt thys be the third admonition Seeing that in this rule sundry kindes of vertues and instructions are to be remembred which pertaine to the right ordering and framing of the life and our vnderstanding being not capable to entertayne all together and at once I thinke that I shall not doe amisse if I now ioyne to the former a certaine generall vertue which contayneth all the rest and which as much as may be supplieth the place of all the rest Thys is a continuall care and a watch and perpetuall examining of those things which are to be done or spoken that all things may be directed by the guydance of reason That as an Embassadour being to speak in the assembly of an honourable Senate at one and the selfe-same time standeth carefully thinking of the matters he is to speake of and of the words by which he is to vtter them and of the order vvhich he is to obserue in speaking and also of the gesture of his body of other things necessary for this action so the seruant of God ought diligently carefully circumspectly to watch ouer him selfe and ouer all his actions in speaking in silence in demaunding in aunswering in trafficking in sitting at table in the market in the Church in the house and without the house as holding a compasse in his hand measuring and moderating all his actions works and thoughts that he may proceed in all things according to the prescript of the diuine law according to the rule of reason and the decencie of his person For albeit there is very great difference betweene good and euill yet God hath infused and imprinted a certaine light and knowledge of either in our soules so that a man can scarcely be found albeit hee be rude and simple who if he diligently attend that he dooth but he may vnderstand what he ought to doe in euery thing And this care and consideration is profitable to all the documents instructions of this rule and of many other This care is that which is commended of the holy Ghost when he saith Keepe therefore your soules carefully and diligently And this is that third part of righteousnes and iustice which the Prophet Micheas insinuateth saying Walke humbly carefully and circumspectly with thy God This is nothing else then a perpetuall care and a continuall thought that thou doe not any thing which is contrary to the Diuine will This is that which that multitude of eyes in those misticall creatures of Ezechiell doe signifie which intimateth vnto vs the greatnes of attention and circumspection which a Christian Souldier ought to haue against so many and so terrible enemies with which he is to fight The same thing those threescore strong and valiant men of Israell doe signifie who compasse the bed of Salomon who al handle the sword and are expert in warre For in this the same care and vigilancy is signified in which an armed man ought to be who is compassed cirkled about with the troups of so many enemies endangered with hands of so great cruelty The cause of this care besides many other dangers is the greatnes and waight of this busines especiall in them that aspire to the perfection of a spirituall life For to liue and conuerse worthily with God is to keepe himselfe cleane and pure from all the spots of this world to liue in this flesh without any signe of carnall worke or affection and to walke without offence vntill the day of the Lord as the Apostle sayth These things are so hard and so supernaturall that all things are required heere yea God himselfe with his grace and helpe Behold the care and circumspection which a man hath when he doth any special peece of work but much greater is the worke of saluation Therefore what care is here required Consider with what great care a man beareth any vessell brim full of precious liquor or oyle least it should be spilld Consider with what great care a man goeth ouer any narrow peece of timber or
and put of from day to day the amendment of their lifes and the embracing of Vertue ibidem The matters handled in this Chapter Diuers refuges and euasions of sinners ibidem Against them that deferre their repentance 266 The state of the question handled in this Chapter 267 The iust iudgement of God 268 Causes from whence the difficulty of conuersion ariseth ibidem The first cause is an euill habit and a naughty custome of a life wickedly and vngraciously led ibidem The second cause is the power of the deuill 269 The third cause by reason God is farre of from a soule polluted with the filth of sinne ibidem The fourth cause is the corruption of the powers of our soule ibidem Whether now or hereafter it is more easie to turne vnto God ibidem The force of euill custome 272 The Allegory of Lazarus being foure dayes dead 273 The losse of tyme ibid. The sinnes which we commit we shall heereafter deplore and lament in vaine 274 The reliques of sinne remayne after the sinne is committed 27â— How absurd a thing it is to reserue repentance for old age ibidem The greatnes of the satisfaction that God requireth of sinners 276 Deferring of repentance is a certaine infidelity ibidem Repentance is not to be deferred in regard of benefits receaued at Gods hand ibidem Repentance is not be deferred in regard of predestination 277. We offer the best part of our life to the world the worst to God ibid. What we owe vnto God in respect of our redemption 278 An excellent exposition of a place in the twelueth of Ecclesiastes ibidem The conclusion of the first obiection 279 The 26. Chapter Against them that deferre theyr repentance to the houre of death 280 The matters handled in this Chapter It is dangerous to dispute of finall repentance ibidem Authorities of certayne Fathers concerning finall repentance 281 To be conuerted what it is ibidem To dye well is an Art which ought to be learned all the life long 285 The authority of Schoole Doctors concerning finall repentance 286 The conclusion of Scotus that repentance made at the poynt of death and in extreamity is sildome true which he proueth by foure reasons or arguments ibidem The first reason of the Shoole-man is the great perturbations which arise out of the greatnes of griefes sicknes and the presence of death ibidem The euill disposition and temperature of the body is an impediment of contemplation 287 The second reason of the Schoole-man is that such repentance seemeth to be brought forth not of will but of compulsion whereas repentance ought to be voluntary ibidem The third reason of the Schoole-man is drawne from the custome of sinning 289 His fourth reason is founded in the quality of the valour of the workes which are commonly done at the houre of death 290 Certayne authorities of the holy Scripture confirming the precedent sentences of the Doctors 291 Aunswers to certayne obiections 294 Many miraculous and wonderfull things reserued to the comming of Christ among which the sauing of the theefe on the Crosse was one ibidem The iudgments of God 295 An obiection of the repentance of the Niniuites with an aunswere to it page 296 The conclusion of the former disputation ibidem The 27. chapter Against them that through the hope of the diuine mercy doe continue perseuere in theyr sinnes page 298. The matters handled in this Chapter The difference betweene the true Prophets and the false 299 Whence the Diuine iustice is knowne 300 All men ought to feare ibidem Whence feare is engendered 301 Of the works of the Diuine iustice whereof mention is made in the holy Scripture ibidem The beginning of the wayes of the Lord. ibid. The fall of deuills ibid. The fall of Adam ibidem The hidden and secrete iudgements of God page 103 Of the workes of the Diuine iustice which are seene in thys world 304 The great infidelity of men 305 What it is to trust in God 312 The conclusion of all those things which haue been spoken in thys chapter ibidem The promises of God belong to the righteous and the threatnings to the vnrighteous ibidem The 28. chapter Against them that excuse themselues saying that the way of Vertue is rough sharpe and difficult page 314 The matters handled in this Chapter Vertue is a friend vnto reason ibidem How the grace giuen vs by Christ doth make the way of Vertue easie pleasant 315 From whence the difficulty of Vertue ariseth 317 An answer to certaine obiections 319 For what end the reliques of sinnes and euill appetites remaine in vs. ibid. Another obiection with the answer 320 Spirituall circumcision 321 The commaundements of God are not impossible 322 How charity maketh the way easie and pleasant which leadeth vnto heauen 323 The cheerefulnes of Saint Laurence in his martirdome page 324 Those things which are vncleane to the world are cleane to the righteous ibidem Of other things which make the way of saluation easie and sweet 325. The way of the wicked is hard and difficult 326 All the precedent matters are proued by examples to be true 328 The great changes and alterations which the hande of the highest worketh 329 Thâ— disciples of Christ were on a suddaine made learned ibidem The conuersion of Saint Cyprian 330 The conuersion of Saint Augustine 331 The 29. Chapter Against them that feare to enter into the way of Vertue for the loue of thys world page 335. The matters handled in this Chapter What euills are in the world ibidem How short the felicity of this world is 336 No felicity of the world is lasting ibidem Of the great miseries that are mingled with worldly felicities 337 Some myseries are common both to the good and bad some proper onely to the wicked 338 Euils of God page 339 Punishments are inflicted vpon the wicked by the Ministers of God 340 The euils that passions and affections bring ibidem Of the multitude of the snares and dangers of thys world ibidem Of the blindnes and darknes of thys world page 342 The blindnes of men 342 Of the multitude of sinnes that are in thys world page 343 How deceaucable the felitie of the world is 345 The conclusion of all thys aforesayd 348 What the world is ibidem The world is a hell 349 That true rest and tranquility is found in God alone 349 Obiectiue beatitude ibidem Onely God can satisfie the hart of man page 350 The nature of the Sea-mans Needle ibidem Saint Gregory deplored the losse of his quiet and sweet solitary life 351. Those things which haue beene spoken are prooued by examples ibid. No man happy in thys world 353 The world is an hypocrite 354 The conclusion of the first Booke 356 In Vertue all perfections are found 357 Vertue is loued in an enemy ibidem THE SECOND BOOKE THE Prologue of the second Booke page 365 Matters handled in the Prologue The deuision of the second booke into two